The Age Times 



G.B.M.Clauser 




Class 

Book .*_ 

Copyrights 



COPYRIGHT DEPOSIT. 



The Age Times 



A Study of the Dispensations and 
Ages of Scripture 



By G B M. Clouser. 

Author of " Outline Studies in Book of Revelation/' 
"The True Motive for Christian Service," 
"The Five Judgments," etc. 



Harrisburg: 
EVANGELICAL PUBLISHING HOUSE 



N\ 



.ess" 



Copyright 1917 
By G B M. Clouser 



FEB I4i9i8 



Printed by 

Fischer & Jameson 

2520 N. Fairhill St., Philadelphia, Pa. 



©CI.A492635 



CONTENTS 





Part I. 






GOD IN REDEMPTION 




Chapter 


Page 




Introduction 


5 


I. 


Pre-Historic Periods 


12 


II. 


Dispensational Truth 


18 


III. 


Dispensation of Conscience . 


34 


IV. 


Dispensation of Law 


40 


V. 


Dispensation of Grace 


50 


VI. 


The Great Tribulation . . 


102 


VII. 


Dispensation of Righteousness 


127 



Part II. 

GOD IN GOVERNMENT 

Prefatory 149 

I. Antedeluvian Age 152 

II. Age of Self=Government . . . 154 

III. Israel a Family 157 

IV. Israel a Nation 159 

V. Gentile Supremacy .... 163 

VI. The Age of Mystery— Present Period . 167 
VII. The "Golden Age" of Ideal Govern- 
ment and of Highest Attainment 
in a Physical, moral and Spiritual 
Sense 177 



The Age Times 



PAET I.— GOD IN REDEMPTION 



Introduction 

The devoted student of inspired truth 
soon discovers that the great Architect of 
the universe, who created the heavens and 
laid the foundations of the earth, had a plan 
from the beginning as to the destiny of this 
world, and thru the slow but steady march 
of time that plan is being developed until 
the mystery of God shall be finished. 

The divine purpose to rule this earth thru 
a man apparently failed when Adam fell an 
easy prey to the skilful plot of the arch- 
fiend, but it shall yet be seen that infinite 
wisdom can never be thwarted, for out of 
the wreck and ruin of the ages we shall see 
the original structure rise with infinitely 
more grandeur and glory than could have 
been possible apart from the fall. The 
first Adam, placed as lord of creation and 
crowned with glory and honor, has failed, 
for now we see not all things put under 
him ;* but the last Adam shall not fail nor 
be discouraged till he have set judgment in 
the earth, and the isles shall wait for his 
i Heb. 2.7, 8. 



The Age Times 

law (1 Cor. 15.45; Isa. 42,4). The poet 
not only breathes the spirit of inspiration, 
but formulates principles of the truest 
philosophy when he says: 

Tho all the infernal host combined 
And sin and death together joined 
To do their worst in hellish hate, 
God's will and purpose to frustrate; 
Their efforts, tho they wist it not, 
That very will and purpose wrought. 

And in the "fullness of times" this world, 
so marred by sin and blighted by the curse, 
shall be a fair and beautiful scene where the 
Son of Man shall reign. The animal crea- 
tion, now groaning under the curse, shall 
be delivered from the awful spell, — the lion 
and lamb will feed together, and a little 
child shall lead them (Isa. 11.6). The 
ground, too, that was cursed for man's 
sake shall be healed, and instead of the 
thorn shall come up the fir tree, and instead 
of the briar, the myrtle tree — all of which 
speak of a state of fertility and fruitfulness 
beyond any experience of the past, when 
the reaper will overtake the sower, so 
quickly will the ground respond to man's 
touch. 

With Satan bound in the pit of the abyss, 
Edenic beauty and glory shall again be wit- 
nessed thruout a redeemed earth. But this 



Introduction 

is only one of the triumphs of the cross. 
The mighty host of the redeemed who have 
been gathered from every nation, washed 
in the blood of the Lamb, transformed to 
the image of his Son, and lifted to his im- 
mediate presence, — these shall be an abiding 
proof thru the eternal ages — to worlds ter- 
restrial and celestial, angelic and demonic — ■ 
that where sin abounded grace did much 
more abound. 

The largest thought to be gathered from 
inspired truth is perhaps the divine purpose 
to reveal the spiritual and eternal thru the 
natural and transient — to make known the 
Creator thru the creature, to manifest the 
divine thru the human. There are three 
pictures of this original purpose given in 
Scripture, affording us a view of the divine 
method in those gradual processes thru 
which the world shall be lifted to the high- 
est plane, and the original pattern fully 
expressed in a perfect moral universe. 
These are found in the second chapter of 
Genesis, forty-seventh of Ezekiel, and the 
twenty ^second chapter of Revelation. 

The Old Testament is like a canvas 
stretched across forty centuries on which 
fingers divine have painted picture after 
picture, setting forth the divine purposes of 
grace and wisdom, and the truth is pre- 

7 



The Age Times 

sented on the different planes. Eden was 
a picture of the world into which God de- 
sired to come and thru which He would 
finally reveal himself in redemption and in 
government. Here everything, fresh from 
the hand of the Creator, answered the pur- 
pose of its being and reflected the goodness 
and wisdom of him who had designed it. 
Man, the highest intelligence in intimate 
fellowship with God, would seem to leave 
nothing to be desired. 

But everything here was on the natural 
plane — a mere scaffolding from which to 
build the spiritual and eternal. God was 
not in the creature in the sense of being 
manifested thru it, but only reflected by it. 
Man was not a suitable companion for 
Jehovah, for while he was upright he was 
not holy, since holiness could only be known 
by knowing evil, which is its opposite, and 
of this he was as yet ignorant. Holiness 
was made possible thru the fall, which was 
anticipated in the building of the centuries. 
The Lamb was slain from the foundation of 
the world. The very need that sin created 
brought the Christ not only to, but into the 
creature, thru whom he might radiate his 
light and reveal his life. This plan is never 
out of sight in God's dealings with the race, 
and in the gradual unfolding of his pur- 
poses of grace. 

8 



Introduction 

Eden was a miniature picture of the 
world on a moral plane, showing perfect 
government on earth and communion with 
heaven. But we no more than get a glimpse 
of this ideal state, a veritable Utopia, when 
a rude and malicious hand dashes slime 
upon it, defacing and deforming all. An 
enemy hath done this! The whole scene is 
marred almost beyond recognition; but the 
great Artist, nothing daunted, proceeds to 
restore and renew the original, and after six 
thousand years of ceaseless toil we are al- 
lowed to see the results. The forty ^seventh 
chapter of Ezekiel presents the original 
Eden restored to almost its former state. 
The presence of God and the tree of life are 
there, and the river of renewing waters, 
deepening and widening as it flows out to 
heal a sin^blighted earth and cause life and 

beauty to spring forth. 

This second picture is on a higher plane — 
more spiritual — and shows real progress in 
the divine working. It is a picture of the 
age to come into which all that is best in 
human achievement shall enter, when the 
last Adam will reign over a restored earth. 
But the scene is not perfect. The miry and 
marshy places are not healed. The waters 
that issue from the sanctuary do not reach 
to them, teaching that touches of the curse 

9 



The Age Times 

will yet remain. The serpent is still in the 
land, but he shall not hurt nor destroy in 
the holy mountain (Isa. 11.9). In the age 
to come righteousness will reign, but that 
suggests at once the presence of certain op- 
posing forces which must be held in sub- 
jection by law. The presence of the King 
on David's throne will restrain, but not 
wholly destroy, the evil that must neces- 
sarily exist at that stage of the redemptive 
scheme. David's Son must reign "till he 
hath put all enemies under his feet" (1 Cor. 
15.25). 

The third and last picture of the divine 
plan for this earth is found in the twenty- 
second chapter of Eevelation, where the 
original Eden is at once recognized, but here 
lifted to the highest state of perfection 
where all is divine. The living waters and 
tree of life form the centre of that scene 
which is called the true paradise of God 
(Rev. 2.7). Here we are introduced to a 
spiritual world on the highest possible plane, 
where God is fully revealed. Eighteousness 
dwells in this final and eternal state be- 
cause there are no foreign elements, but all 
is in perfect harmony with the Creator of all. 

Thus the unity of truth is seen in the 
gradual unfolding of the divine purpose, and, 
while presented from various sides, the story 

10 



Introduction 

is one, and all Scripture is necessary to its 
completeness. To show that Eden was the 
plan on which the ages have been built, let 
a few comparisons between the beginning 
and the end of this inspired story be given. 
In Genesis the living waters flow from the 
heart of Eden; in Revelation the river of 
life ''clear as crystal" flows from under the 
throne. In Genesis the tree of life is the 
centre of the picture; in Revelation the 
leaves of the same tree are for the healing 
of the nations. In Genesis the serpent en- 
ters upon the scene; in Revelation he is cast 
out forever. In Genesis the curse falls 
upon God's fair creation; in Revelation 
there is "no more curse," and every tear is 
wiped away. In Genesis paradise is lost; 
in Revelation paradise is more than re- 
stored. 

Thruout the inspired record these truths 
are kept before us by the unerring Author, 
the Spirit of Truth, who sketches with 
divine precision the progress of each, on 
to the consummation of all things, when a 
happy end is reached. 



11 



PREHISTORIC PERIODS 

Revelation is concerned with the age 
times 1 , and not with dateless, timeless peri- 
ods; but a subject that lies so near to our 
present purpose calls for some attention. 

These dateless periods, whether in the 
past or future, are veiled, and will only be 
revealed in that eternal world where they 
will be a proper study for the redeemed. 
But just what is meant by the age times 
is a point of difference among Bible inter- 
preters. The scholarly literalist sees no dif- 
ficulty in the first chapter of Genesis as to 
the whole course of time. The days to him 
are literal days which were created with ref- 
erence to man's well= being and as a wise 
provision for all future ages. The day that 
God made was placed under the rule of the? 
sun, which determined, then as now, its 
length — twenty -four hours — and no fair 
method of exegesis can read into it any 
other meaning. 

Then, too, the book of Genesis is conceded 

to be a book of beginnings, in which the 

Builder of the ages has sketched with won- 

i 2 Tim. 1.9. 

12 



Prehistoric Periods 

derful precision his plan for the whole 
course of the earth's history. To regard 
these days as great periods destroys at once 
the type and constructive plan intended 
here. On the other hand, if we regard them 
as literal and limited, we have in them a 
threefold meaning: — 

1. They measure and mark the periods of 
human life — the week of toil and day of rest 
so wisely arranged by the Creator for the 
well-being of mankind. 

2. They are typical of the whole course of 
human events and determine the duration of 
the age times. A day with the Lord is as a 
thousand years, and a thousand years as one 
natural day. The six days of creation fore- 
shadowed the full period of man's creative 
efforts — the six thousand years of human his- 
tory in which man may express himself in 
his works as God did in his, and thus de- 
clare his greatness! The seventh day, the 
Sabbath, foreshadowed the millennial rest 
which Christ's reign will bring to the world 
in the age to come, and also the saints' rest 
in the eternal state which will never be dis- 
turbed (2 Peter 3.8). The following tenta- 
tive arrangement will illustrate the thought. 

The seven creative days representing 
seven periods of time on the natural plane : — 

13 



The Age Times. 

1st Day — Time before the Flood. 
2d Day — Noah to Abraham. 
3d Day — Abraham to Captivity. 
4th Day — Captivity to the Cross. 
5th Day — Cross to Coming of the Lord. 
6th Day— The Tribulation Week. 
7th Day — The Millennial Reign — Christ's 
Best (Isa. 32.17). 

The seven days representing periods of 
time on the spiritual plane: — 

1st Day — Noah to Abraham. 
2d Day — Abraham to Captivity. 
3d Day — Captivity to the Cross. 
4th Day — Cross to Coming of the Lord. 
5th Day — The Tribulation Week. 
6th Day — The Millennial Reign. 
7th Day— The Eternal State— God's Rest 
(Heb. 4.10). 

3. They also teach, when taken in their 
literal and limited sense, the seven important 
steps in the spiritual life — a growth up into 
salvation until the Christ life in full image 
is seen. The evident progress in the work 
of these days, in which chaos is changed 
to cosmos, points unerringly to the definite 
stages in a transformed life. 

It is not necessary to regard these days 
as vast periods of time in order to harmonize 
the geological findings with the Scripture 

14 



Prehistoric Periods 

record. The first verse of the Scripture 
narrative announces the creation in the be- 
ginning of dateless, timeless periods if you 
like. The second verse introduces a chaotic 
state out of which order and harmony are 
brought. The seven days of Genesis begin 
with this chaotic state, and have to do with 
the re-forming of things created in ages as 
remote as the geological theories may re- 
quire. Interpreters in harmony with this 
view have always been men who speak w T ith 
authority. Dr. Chalmers taught in the St. 
Andrews lectures that between the first act 
of creation, which evoked out of the previous 
nothing the matter of the heavens and earth, 
and the first act of the first day's work re- 
corded in Genesis, periods of vast duration 
may have intervened. But, further, he in- 
sisted that the days themselves w T ere but 
natural days of twenty =four hours each; 
that the record in Genesis has reference only 
to the existing creation; and that there lay 
between this creation and the preceding ones 
a chaotic period of death and darkness. 
Pember takes the same view in "Earth's 
Earliest Ages" and sustains it in a scholarly 
fashion. 

Hugh Miller confessed that this is still re- 
garded as the most popular of the various 
existing schemes, but adds that "the scheme 

15 



The Age Times 

of reconciliation which harmonized the geo- 
logic and Mosaic records in the beginning 
of the nineteenth century is no longer ade- 
quate, and mainly thru a peculiarity in the 
order in which geological fact has been 
evolved and accumulated in this country." 
He also confessed that he once believed with 
Chalmers that the six days of Genesis were 
simply natural days of twenty^four hours 
each — "that they had composed the entire 
work of existing creation, and that the last 
of the geologic ages was separated by a great 
chaotic gap from our own." It was only 
near the close of his eventful life that he 
adopted the scheme of reconciliation which 
regards the six days of creation as vastly 
extended periods. Miller spent the closing 
years of his life endeavoring to prove that 
the geologic and Mosaic records can be har- 
monized only by the long=day method, but 
one cannot help feeling that his arguments 
are based on an assumption too vague and 
uncertain to carry conviction with them, 
and especially does it appear so to one de- 
voted to a conscientious and critical inter- 
pretation of the Scriptures. 

Those who adopt the long=day method are 
compelled to treat the inspired record as a 
vague and rhetorical statement, instead of 
regarding it as a literal and accurate rec- 
ord of facts in which precision is as much a 

16 



Prehistoric Periods 

feature as in a mathematical rule. And 
this it proves to be to those who are ac- 
quainted with the Author and have the 
anointed eye to see wondrous things in his 
law. Many modern teachers of commanding 
ability hold to the literal and evident mean- 
ing of the creative week. 



17 



II. 

DISPENSATIONAL TEUTH 

If the second chapter of Genesis is a pic- 
ture of the divine plan for the ages, the 
Scriptures must be concerned with the de- 
velopment of that plan. There are at least 
four kinds of revealed truth which should be 
clearly recognized by the Bible student; 
namely, — Doctrinal truth, Practical truth, 
Typical truth and Dispensational truth ; but 
the last of these should be placed first, as 
all other truths get their intended meaning 
in the light of this largest outlook on 
revelation. 

Dispensations and ages are terms used in- 
terchangeably and generally regarded as 
synonymous, but their literary and Scrip- 
tural sense show a real difference. Dispen- 
sations mark regular and important stages 
in the gradual revealing of God's plan for 
the race. The word is defined as "a period 
during which a particular revelation of 
God's mind and will has been directly 
operative on mankind ;" as, the dispensation 
of law, or of grace. Ages are periods of 
time marked off by certain distinctive fea- 
tures or characteristics; as, the Elizabethan 

18 



Dispensational Truth 

age ; the Stone age ; the age of Reason. 

In the dispensations we read the story of 
God in redemption ; in the ages the ways of 
God in government are traced. Here is a 
distinction with a real difference. On these 
two planes, one an octave higher than the 
other, God is moving forward thru the cen- 
turies until both truths shall have meaning 
on the highest plane, and be fully expressed 
in a perfect moral universe. When every 
creature shall yield perfect obedience to the 
moral Euler of the world, the atonement 
will have accomplished its largest purpose 
and then redemption and government will 
find expression on the same plane. 

THE DEDUCTIVE METHOD. 

The Inductive method belongs to the 
classical schools and is used in treating all 
subjects of material trend; the Deductive 
method is the only proper method by which 
to interpret Scripture and all subjects of a 
religious nature. Let it be confessed that in- 
ductive reasoning is useful in gleaning facts 
and gaining clearer light as we thread our 
way through the labyrinths of Scriptural 
knowledge; but it is only by the deductive 
process that we may hope to classify and 
arrange these facts in a way to discover the 
divine purpose, and interpret the Scriptures 

19 



The Age Times 

so as to harmonize every part with the whole 
fabric of revealed truth. There is design and 
constructive plan in inspired truth, and, for 
this reason, the Scriptures should be ap- 
proached in the broadest and most general 
sense — reasoning from the general to the 
particular; proceeding from a great principle 
thru an admitted instance to a conclusion. 
This is the only fair and satisfactory way 
of getting at the meaning of truth, and espe- 
cially when regarding the Bible as a unit, or 
as a complete system of religious teaching. 
The greater includes the less, and it is only 
by grasping the mightiest truths and seeing 
God's largest thought, that we may hope to 
catch the meaning of truth applicable to 
definite periods and specific classes. Look- 
ing out over the vast fields of revelation 
and down thru the vista of ages, it is plainly 
seen that the divine revealing is marked off 
by events, which, like towering mountains, 
divide vast periods of time. The largest 
divisions in God's ways with men are called 
dispensations, and it is impossible to teach 
Scripture without stating all sorts of con- 
tradictions unless these important periods 
are seen and their meaning fully grasped. 

There must he a key that will unlock 
every chamber in the sacred halls of pro- 
phetic lore, and that key is dispensational 
truth. There must be a keystone that sup- 

20 



Dispensational Truth 

ports the great arch that spans the course of 
time, and that keystone is the cross! 

The study of dispensational truth is a 
necessity, since it gives meaning to the im- 
portant periods of time and has to do with 
the division and destiny of the human race. 
The apostles' command to "rightly divide 
the word of truth 7 ' is imperative, for there 
are grand divisions and distinguishing fea- 
tures which must be thoroughly understood 
in order to proceed intelligently with the 
study of the Word. In a communication 
from a distinguished Canadian clergyman, 
he said : "I never understood the Bible until 
I began to study it dispensationally," and 
this will voice the confession of many who 
have found it to be the very key to the Book. 
When the fact is pointed out that not a 
single sentence of prophecy has reference to 
the specific work of this present age, the im- 
portance of the subject will be apparent. 

THE DIVISIONS OP THE RACE. 

Truths intended for one stage of human 
progress are not necessarily applicable to 
another; and inspired prophecies of vast con- 
cern to one division of the race may have 
only a remote relation to other classes of 
mankind. The grand divisions of the human 
family give meaning to the different periods 

21 



The Age Times 

of time, and, without seeing this, every ef- 
fort to explain the Scriptures must end in 
hopeless confusion. The Scriptures recognize 
three grand divisions of the human race 
which are intended to be permanent, and 
in these three channels all living truth must 
necessarily flow. Jew, Gentile and Church 
of God, foreshadowed in Shem, Ham and 
Japheth, are permanent divisions of the 
race, with distinct callings, possessions and 
destinies. Kevelation is concerned with 
these three classes, and, as each has its dis- 
pensation and proper place in futurity, they 
must always be regarded separately. 

That which has literal application to the 
Jew can generally have only a spiritual 
meaning for the church. For example, the 
book of Isaiah was written, for the most 
part, concerning Judah and Jerusalem ; and 
no proper method of exegesis could make 
the teachings of that book apply to any 
people other than the Jews, save as it may 
have spiritual meaning or when a universal 
principle is stated in the text. That which 
has literal application to the nations can 
have no reference to the church, for it is 
ever true, now and in the day of judgment, 
"my people shall not be reckoned among the 
nations." The one belongs to the lowest, the 
other, to the highest plane. The destiny of 

22 



Dispensational Truth 

the church must ever remain distinct from 
the destiny of the nations of the earth. The 
holy city, the great centre of the new earth, 
is the church, and the nations of them that 
are saved shall walk in the light of it (Rev. 
21.24). 

During the first grand period of sacred 
history, from Adam to Noah, these impor- 
tant divisions of the race were unknown, but 
every other dispensation has been or will be 
occasioned by one of these, and its charac- 
teristics will be stamped upon it. 

Then, too, the spirit and the law of one 
period differ widely from all others, because 
the divine revealing is on an ever^ascending 
scale. The purposes of God unfold with the 
onward march of time, and his work in any 
given period is distinct from all others, past 
or future. The special attributes God is re- 
vealing in any given period determine the 
spirit of that period. In the first dispensa- 
tion, when he was revealing his goodness and 
power, the spirit was different from that of 
the next, when everything had meaning from 
the viewpoint of the fiery mount. And how 
different the spirit of the law from that of 
the gospel ! The one is on the moral plane, 
the other, on the highest spiritual plane. The 
spirit of the gospel belongs to a period and a 
plane infinitely superior to that of the law. 

23 



The Age Times 

Beyond the period of the law the spirit was 
that of goodness; under the law it was 
justice; under the gospel it is grace; and in 
the next age it will be peace. This will find 
illustration in the study of these separate 
periods. 

The law governing character and conduct 
in each period of human history reveals the 
gradual progress in the divine plan for the 
redemption of the race. In the first dis- 
pensation conscience was a law unto man; 
in the second, the moral code; and in the 
third (the present), the law of love, which 
includes all other laws, but belongs to the 
highest plane and gives a new and larger 
meaning to life. In the next age, the fourth 
period, the "law of truth" will measure and 
mould the character and conduct of men. 

Samuel was an obedient servant when he 
hewed Agag to pieces before the Lord under 
the Mosaic law, but under grace his act 
would be absolutely contrary to the teach- 
ings and spirit of the Christ. This incident 
affords a striking example of the difference 
between the law and the gospel, justice and 
mercy. 

EVOLUTION — ITS TWOFOLD MEANING. 

The scientists have arrogated this term to 
their own special realm, but it is easily 

24 



Dispensational Truth 

traced on the moral and spiritual planes, 
and finds its true meaning in dispensational 
truth. 

The building of the centuries shows a 
clearly defined purpose and a gradual devel- 
opment along certain lines in keeping with 
the true principles of evolution, but not al- 
ways in a good sense. He is blind indeed 
who cannot see advancement by successive 
stages toward maturity and material per- 
fection on the natural plane. God has been 
unfolding gradually as by a natural process 
a normal state, an ideal life and the possi- 
bilities of human attainment thru patient 
toil. These truths lie on the surface, and the 
naturalists have formulated their theories 
from these, while the deeper and more po- 
tent processes have evaded their search. 

There has been progress along every line, 
— in science and art, in discovery and in- 
vention; but more manifest than this has 
been the development of man's possibilities 
in a bad sense. The evolution of man is a 
demonstrated fact. There has been growth, 
and "by a series of continued, progressive 
changes, a complex organism has been de- 
veloped from a simple beginning." But let 
us have an easier definition. Evolution 
means the working out or unfolding of a life 
or nature from its embryonic state into its 

25 



The Age Times 

highest possibilities. This has been God's 
method with man — therefore he is scientific. 
Man's fallen nature during four millenniums 
passed thru a gradual series of processes, 
until its perfect development was reached 
when he murdered Christ — the Creator! In 
the first dispensation man was proven to be 
ungodly ; in the second, a sinner; and in the 
third, an enemy. And the enmity of the 
human heart had its highest expression at 
the cross. In the next age he will prove him- 
self to be a rebel, which is the final form of 
evil. 

But coexistent with this has been a 
process of evolution in keeping with the most 
optimistic views — the gradual revealing of 
God's nature and attributes to the world. 
Every stage in the development of man's 
perverse nature afforded an opportunity for 
God to reveal himself. The highest test of 
man's wickedness occasioned the richest dis- 
play of divine grace and love. The very 
sword that pierced his side drew forth the 
blood that saves ! Man's hatred called forth 
healing at the cross; his enmity resulted in 
emancipation for the race; his crime issued 
in a cure for all man's ills. 

This divine unfolding is the chief element 
in dispensational truth, giving distinctive 
features to the four grand periods of time 

26 



Dispensational Truth 

in which the divine nature and will shall 
be fully revealed. They may be named as 
follows : Dispensation of conscience ; of 
law ; of grace ; and of righteousness. 

Evolution in a bad sense — developing the 
real nature of the heart: — 

1st Period — Adam to Abraham — man was 
proven to be ungodly (Rom. 5.7). 

2d Period — Abraham to the Cross — man 
was proven to be a sinner (Rom. 5.9). 

3d Period — Cross to Advent — man is 
proven to be an enemy (Rom. 5.9). 

4th Period — Next Age — man will prove 
himself to be a rebel (Rev. 20.8, 9). 

Evolution in a good sense — revealing the 
divine attributes: — 

1st Period — God revealed his goodness 
and power (Rom. 1.20). 

2d Period — God revealed his holiness and 
justice (Rom. 7.12). 

3d Period — God is revealing his grace and 
wisdom (Rom. 11.33). 

4th Period — God will reveal his righteous- 
ness and truth to the world (Isa. 26.9). 

Having shown that a recognition of the 
important periods in the onward march of 

27 



The Age Times 

time is the key to the Scriptures, it remains 
for us to trace this dispensational element 
in the Old and New Testaments, and thus 
demonstrate its value to the Bible student. 
Apart from the historical element which al- 
ways gives the literal and local meaning, 
the Old Testament is prophetic and typical 
in its teachings. Prophecy is always oc- 
cupied with some division of the race and 
with some definite period of time; and dis- 
covering these, we have found the seer's in- 
tended meaning. Thru typical truth, also, 
the prominent features of other ages are dis- 
closed, and often the divine plan and pro- 
gram may be seen in clearest light. Gene- 
sis is a book of beginnings, but it is also 
a complete program for the whole course of 
time. The seven characters around which 
the entire book gathers give, like the seven 
churches of Asia and the seven parables of 
the kingdom, a complete picture of the Chris- 
tian in his relation to this age. Adam 
stands for the beginning of life; Cain and 
Abel, the two natures in conflict 1 ; Noah, 
resurrection life, thru which deliverance is 
had from the old nature. Abraham teaches 
us pilgrim life 2 ; Isaac, divine sonship ; 
Jacob speaks eloquently of service; Joseph, 
the Christ^ life in full image, — "unto the meas- 

i Gal. 5.17. 2 l Peter 2.11. 

28 



Dispensational Truth 

ure of the stature of the fullness of Christ" 
(Eph. 4.13). Jesus said, "Abraham saw my 
day and was glad," but when and how? It 
was on Mount Moriah when he was about to 
slay his only son that the tragic scene of 
Calvary came before him in all its pain, 
pathos and power, and from that day he 
rejoiced in all that the future ages would 
hold for mankind. 

The mighty reaches of Christ's finished 
w r ork may be seen in the great day of atone- 
ment. Here the cross is seen in its relation 
to Israel, the church and the world, and 
their dispensations are also indicated. The 
bullock that Aaron offered "to make an 
atonement for himself and his house" is elo- 
quent with dispensational meaning. Aaron 
and his house point to Christ and his 
church 3 , and the special place the church 
has in the atonement is clearly shown. It 
is here we see that "Christ loved the church 
and gave himself for it," that his dearest 
thought in redemption was the "one body" — 
the spiritual w r ork of this day of grace. After 
Aaron had finished his priestly ministry in 
the holiest of holies, he put on his garments, 
"came forth" and offered a burnt offering for 
all the people. In this act we see our great 
High Priest leaving his present position in 
3 1 Peter 2.9. 
29 



The Age Times 

the presence of God and coming forth to 
the world at the close of this age, when the 
fruits of his atoning death will have largest 
application and meaning — truth shall spring 
out of the earth, righteousness shall look 
down from heaven, and peace shall fill this 
lower scene. 

What new interest and spiritual values 
are found in the book of Joshua where the 
dispensational significance is seen! Joshua 
presents the same truth as Ephesians, and 
the conquest of Canaan is but a picture of 
the believer's warfare in this day of grace. 
Paul has reference to this when he says: 
"We wrestle not against flesh and blood 
(like Israel of old) but against principali- 
ties and powers, against the rulers of the 
darkness of this age" (Eph. 6.12). 

The book of Euth is a treatise on dispensa- 
tional truth, written in the language of 
types. Naomi represents Israel going out 
from the land of covenant promise in unbe- 
lief, and then returning after a baneful and 
bitter experience to dwell under Jehovah's 
wings. "They came to Bethlehem in the be- 
ginning of barley harvest," and so shall it 
be with the weary, wasted tribes of God's 
covenant people (Ruth 1.22). Boaz and 
Ruth present Christ and the church in a 
precious New Testament relation. In Ruth 
the church is seen as the result of grace 

30 



Dispensational Truth 

overruling Israel's unbelief, and touches of 
beauty are added to the picture by the Holy 
Spirit. Ruth "lay at his feet until the morn- 
ing," teaching the true position and privi- 
lege of the church and of the believer thru 
this dark night of sin. When we read, "the 
man will not be in rest until he have fin- 
ished the thing this day/' we remember that 
Christ is at the right hand of God, expecting 
or waiting "till his enemies be made his 
footstool" (Heb. 10.13). He will not be at 
rest until he possesses his own in this day 
of patient grace. "The voice of my beloved, 
behold, he cometh leaping from the moun- 
tains, skipping upon the hills" (Cant. 2.8). 

The New Testament treats, for the most 
part, of doctrinal and practical truth, but 
the dispensational element is also prominent. 
The parables of the Lord afford sufficient 
proof of this fact. In the Gospel Supper the 
first invitation is sent to the Jews, and the 
second, to the Gentiles, while two different 
periods of time are indicated (Luke 14.16- 
24). The Transfiguration was a perfect pic- 
ture of the next age and Christ's relation to 
it. "After six days" points to the time of 
"his power and coming" which Peter says he 
saw on the holy mount (Matt. 17.1-8; 2 Peter 
1.16). Here was seen the coming kingdom 
in miniature. Christ will be the centre of 
all interest, the King of the whole earth, 

31 



The Age Times 

and every important feature of his brilliant 
reign is portrayed. Moses represents Israel ; 
Elijah, the church; and Peter, James and 
John would point to the sealed remnant of 
Israel who pass thru the tribulation fires 
and stand on Mount Zion to welcome the 
King when he shall come in power and 
glory. The cloud of glory that overshadowed 
them completed the picture, for the earth 
shall be filled with the glory of the Lord as 
the waters cover the sea. This brilliant fore- 
east of the future golden age is a fair il- 
lustration of the divine method of teaching 
dispensational truth. 

Let it be emphasized that a thoro knowl- 
edge of the different kinds of truth — dis- 
pensational, doctrinal, practical and typical 
— is necessary to a proper understanding of 
any portion of the Scriptures. But with 
this knowledge we have a key that will un- 
lock every chamber in the sacred halls of 
inspired lore, and the task of Biblical inter- 
pretation becomes a never4ncreasing delight. 
The parable of the ten virgins affords an 
illustration of this fact. The little word 
"then" shows the importance of a dispensa- 
tional outlook on truth, for here it gives the 
time, place and people intended in the par- 
able. "Then" — when the Son of Man comes 
in power to reign, the kingdom, not the 
church, will be like ten virgins. Ten is al- 
32 



Dispensational Truth 

ways associated with government, and has 
reference to a moral test — the ten command- 
ments. When their Messiah returns ac- 
cording to prophecy, part of Israel will be 
ready to meet him and part will be taken by 
surprise. An important thing to note is this, 
that it has reference to the kingdom, not 
the church; to the Revelation, not the Rap- 
ture. Those who have "oil" are born again, 
for oil speaks of spiritual life, and here we 
have doctrinal truth. Trimming their 
lamps is a practical truth, while typical 
truth is found thruout the parable. Virgins, 
lamps, bridegroom, oil — these are well^ 
known symbols of spiritual things. The 
type is a favorite method of teaching all 
kinds of truth in a vivid and graphic way. 
Doctrinal truth has reference to God's work 
for us at the cross and also to his work in 
us (Phil. 2.13). Practical truth has to do 
with our observance of those rules of life 
that lead the way to the divine ideal; and 
dispensational truth always points to the 
divine program thru which all God's pur- 
poses of grace for the race shall be achieved. 



33 



III. 

DISPENSATION OF CONSCIENCE 

FROM ADAM TO ABRAHAM— 4004 B. C. TO 
1921 B. C. 

This enduring relic of man's original self f 
the silent monitor reminding him of his rela- 
tion to his Creator and of the duty which 
grows out of that relation, was the standard 
of human conduct — the law by which he was 
accused or excused for nearly two thousand 
years. There was no revelation. God had 
not as yet spoken in thunder tones from 
Mount Sinai nor revealed himself in the per- 
son of his Son. Being without law 1 , there 
was no proper standard of right or con- 
viction of sin, for "by the law is the knowl- 
edge of sin." There were no clearly defined 
limitations, hence there could be no actual 
transgression, for transgression means step- 
ping over the line. But in the dawn of the 
ages God was very near to mankind, and 
his voice was often heard in rebuke, as to 
Cain (Gen. 4.14), or in counsel, as to Noah 
(Gen. 6.13). 

There were at least three things to point 
the way of life in this first dispensation: 
i Romans 2.14. 
34 



Dispensation of Conscience 

Nature as an open book ; promise of the Seed 
of the woman as a deliverer; and conscience 
as a guide to human conduct. 

1. The book of nature lay open wide be- 
fore them, in which, by the aid of con- 
science, they could have easily read the mind 
and ways of God and offered acceptable wor- 
ship to the Giver of life. It was then, as 
now, true that 

"Earth's crammed with heaven, 
And every common bush aflame with God; 
But only he who sees takes off his shoes." 

In nature's book they were not untutored. 
God had given them clear light 2 , for the in- 
visible things of him from the creation of 
the world are clearly seen, being understood 
by the things that are made, even his eter- 
nal power and divinity, so that they were 
without excuse (Eom. 1.20). The heavens 
declare the glory of God 3 , and the earth, 
teeming with life, revealed his power and 
divinity, for life on every plane is a miracle. 
We are not informed as to how they gained 
this knowledge of God from the natural 
world, but the voice of nature must have 
been more audible to them than to our 
poets, and voices divine were also heard. 
When Napoleon and his generals were 
2 Romans 1.19. 3 Psalm 19. 

35 



The Age Times 



sailing down the Mediterranean, the little 
company to a man reasoned to their own 
satisfaction that there was no God in the 
world ; but the man of destiny pointed to the 
deep blue heavens now studded with bril- 
liant gems and said: "Your arguments are 
very good, gentlemen, but who made the 
stars?" It is needless to say that a painful 
silence fell upon that company of atheists, 
for they stood convicted in the presence of 
eternal truth. "The starry heavens tell 
nightly to the listening earth the story of 
their birth." 

The Creator is revealed in the creature; 
the eternal, in the temporal; the divine, in 
the natural (Bom. 1.20). Omnipotence is 
written in the mountains. They speak elo- 
quently of power and enduring strength. 
The substance may be seen in the shadow. 
Brother Lawrence, the French cook who be- 
came the famous saint, was converted while 
walking thru the desolate forest. Suddenly 
it flashed upon his mind that these barren 
trees would soon be clothed with green foli- 
age, quivering in the summer breeze. Im- 
mediately came the thought that God was 
there and everywhere; and from that mo- 
ment he believed in the divine immanence 
and practiced the presence of God to the 
end of a beautiful life. 
36 



Dispensation of Conscience 

The spacious firmament on high, 

With all the blue ethereal sky, 

And spangled heavens, a shining frame, 

Their great Original proclaim. 

The unwearied sun from day to day 

Does his Creator's power display 

And publishes to every land 

The work of an almighty hand. 

Soon as the evening shades prevail 
The moon takes up the wondrous tale 
And, nightly to the listening earth, 
Repeats the story of her birth. 
Whilst all the stars that round her burn 
And all the planets in their turn 
Confirm the tidings as they roll, 
And spread the truth from pole to pole. 

What though in solemn silence all 
Move round this dark terrestrial ball, 
What though no real voice nor sound 
Amid their radiant orbs be found; 
In reason's ear they all rejoice 
And utter forth a glorious voice; 
Forever singing as they shine — 
The Hand that made us is divine. 

2. They had also the divine promise from 
the earliest touch of sin of an emancipator 
in the Seed of the woman 4 , and this promise 
was handed down from father to son thru 
successive generations. In keeping with this 
promise they were taught to worship as an 
4 Gen. 3.15. 

37 



The Age Times 

expression of their faith and hope (Gen. 
3.21; 4.3, 4). In a more literal sense than 
now men talked face to face with God, for 
Cain's grief may be heard in his voice when 
he says : "From thy face shall I be hid" 
(Gen. 4.14). As it is written: "They knew 
God, but glorified him not as God, neither 
were they thankful" (Rom. 1.21). They 
were instructed as to the method and mean- 
ing of acceptable worship, for their sacri- 
fices pointed to Calvary as do the symbols 
of our communion, and in that light they 
could have walked and rejoiced in the God 
of their salvation. But turning from the 
true light, their foolish hearts became dark- 
ened and the most wicked idolatry and 
heathen superstition gradually supplanted 
intelligent worship. The apostasy of that 
day was not unlike that of the present de- 
parture from the faith. 

3. In the absence of fuller light they had 
conscience as a witness to character and 
conduct (Rom. 2.15; 9.1). Conscience was 
not then, nor is it now, a true standard of 
life or action. At best it can only demand 
obedience to one's truest knowledge of right 
or duty. It is a monitor, not a teacher. 
It tells us to do right, but not what right 
is. Conscience is not a safe guide; it sets 
up no standards, but holds man to the high- 
est standard he knows and to the highest 

38 



Dispensation of Conscience 

sense of right-being and right^doing he pos- 
sesses. The light given will always be the 
measure of responsibility in every stage of 
human progress and in every condition of 
life. Eejected light invariably ends in dark- 
ness here, and will furnish the occasion, and 
form the basis, of judgment for all classes 
in the day of final rewards (Acts 17.31). 

But in that period conscience was per- 
haps in a special way a voice, and a friendly 
voice, reminding man of his origin and 
birthright, ever calling him to be true to 
his better self. It was a medium thru which 
the Holy Spirit could speak into the depths 
of man's consciousness and make known the 
divine will; it was the voice of God in the 
soul. But a voice unheeded soon loses its 
mission and meaning. Its warnings are 
given in vain, and here is the secret of that 
departure from God in those early centuries 
that made the vilest practices possible and 
hastened the day of judgment for the race. 

In this dispensation man was proven to be 
ungodly rather than a sinner, failing to 
measure up to godlikeness, or sons of God. 
It ended in idolatry and moral darkness, 
and the race was judicially set aside to give 
place to God's purpose of sovereign grace. 



39 



IV. 
DISPENSATION OF LAW 

FROM ABRAHAM TO THE CROSS 1921 B. C. TO 

A. D. 29. 

In this dispensation a fuller revelation of 
God was given, who manifested himself thru 
other attributes of his character, thus shed- 
ding more light upon man's pathway and 
greatly increasing his responsibility. In 
marked contrast with the present period of 
grace, the nineteen centuries on the other 
side of the cross were shaped and moulded 
from the fiery mount. There Jehovah re- 
vealed himself as the thrice^holy God, whose 
throne is established in righteousness and 
judgment (Ps. 97.2). 

The law was given with a threefold pur- 
pose : It revealed the essential attributes of 
God ; it was a perfect measure of man ; and 
it embodied the basic principles of govern- 
ment. 

1. The law embodied the essential 
attributes of God — holiness and justice; 
and, for this reason, the spirit and history 
of this period form such a striking contrast 
with the age in which we live. The fearful 
carnage, the sudden destruction that over- 
took men and cities, the merciless punish- 

40 



Dispensation of Law 

ment of man's enemies and God's, and the 
spirit of vindictiveness on the part of the 
righteous, — these find explanation in the 
fact that the law knows nothing of grace, 
neither can it show mercy. In laying the 
foundations of a moral world in which God 
must be fully revealed, it was necessary to 
lift for mankind such standards as would at 
once disclose his purpose and prepare the 
way for his redemptive work. The divine 
purpose in creation determined plan, pro- 
gram and progress of the race in every 
worthy sense. It also explains the ways of 
God with men and will finally vindicate him 
before the world. His largest revealed 
thought is to create a moral realm in which 
he shall be perfectly known and fully ex- 
pressed, and the plan includes the highest 
good of the creature. There can be no per- 
manent happiness apart from holiness, and 
that highest attribute must be disclosed in 
the beginning of his work, even though it 
should bring despair to the creature. The 
foundation of an institution intended to 
secure endless praise to the Creator and 
eternal good to the creature must rest on 
the unshakable rock of inflexible justice, and 
justice from its very nature can show no 
mercy. Seeing this largest thought in the 
building of the ages, the severity of the law 
is seen to be saving, and God's ways with 

41 



The Age Times 

Israel and the nations during this period 
are fully justified. 

Elijah was in the will of God when he 
called fire down from heaven and destroyed 
his enemies; but when James and John 
essayed to do the same in fellowship with 
the same Master, they were taught a better 
way (Luke 9.54). They said: "Lord, wilt 
thou that we command fire to come down 
from heaven and consume them, even as 
Elijah did"? But he turned and rebuked 
them, saying : "Ye know not what manner of 
spirits ye are of I The law was given by 
Moses, but grace and truth came by Jesus 
Christ. The spirit of the law is that of jus- 
tice ; the spirit of the gospel is that of grace. 

When the tribe of Levi, in obedience to 
Moses' command, grasped their swords and 
slew every man his brother, father and 
neighbor, the deed called forth heaven's ap- 
proval and secured the promotion of the 
tribe to distinguish place and service. 
The same deeds in this age would be re- 
garded as atrocious crimes, to be summarily 
rewarded by retributive justice. 

The explanation of these apparent contra- 
dictions in the Scripture narrative will be 
found in noticing the divine attributes em- 
phasized in the different dispensations, with 
their related truths, and in observing the 
particular division of the race under moral 

42 



Dispensation of Law 

test in any given period. During this sec- 
ond period of divine revealing, which re- 
ceived its nature and meaning from the law, 
God's righteous judgments upon individuals, 
cities and nations, were a constant witness 
to his holiness, which, because of its nature, 
must overtake every element of evil ; a wit- 
ness also to his justice, whose claims must 
be fully met by the sinner or his substitute. 
2. The law was a perfect measure of man, 
and, being this, it proved him to be a sinner, 
for by the law is the knowledge of sin (Rom. 
3.21). The law revealed a thrice=holy God, 
before whom man cannot stand; a God of 
infinite justice also, before w T hom he is 
utterly condemned. Thus the further the 
revelation of the divine nature, the more 
man's true character is seen. As the clear 
rays of sunlight reveal the particles of dust 
not otherwise seen by the natural eye, so the 
fierce light from Mt. Sinai illumined the 
dark parts of man's nature and discovered to 
him his possibilities for evil. God knew from 
the beginning the heights and depths of 
man's sinful heart, and he alone could reveal 
it to him and convince him of its truth. 
Furthermore, it was not necessary to place 
the entire race under the law to prove that 
man's heart was deceitful above all things 
and desperately wicked, for, "as in water, 
face answereth to face, so the heart of man 

43 



The Age Times 

to man." Israel's test was the test of all 
mankind — "there is no difference." If the 
chosen seed, measured by this standard f 
were declared unrighteous, then there is 
none righteous, no not one. Did the law 
prove Isreal to be exceeding sinful? Then 
"all have sinned and come short of the glory 
of God." 

And these were natural results of a law 
that is "holy, just and good," which, like a 
mirror, faithfully revealed the uncleanness 
of man, that he might see his need of the 
fountain of divine grace for cleansing. 

(1) The law was not given as a ladder 
on which to climb to heaven — it was not 
intended to give life; for if a law had been 
given that could give life, verily righteous- 
ness would have been by the law (Gal. 
3.21). 

(2) The law could not justify a man, for 
a man is not justified by the works of the 
law but by the faith of Jesus Christ. By the 
works of the law shall no flesh be justified 
in his sight (Gal. 2.16). 

(3) Man could not attain to righteousness 
under the law — for if righteousness came by 
the law, then Christ is dead in vain; but 
Christ is the end of the law for righteous- 
ness to every one that believeth (Rom. 
10.4). 

(4) The law was, and is, the world's 

44 



Dispensation of Law 

teacher, and its teaching reveals man's need 
of Christ (Gal 3.24). 

a. It was added because of transgression 
(Gal. 2.19). 

b. It gives the knowledge of sin (Rom. 
3.20). 

c. It brings the sinner under wrath (Rom. 
4.15). 

d. It curses him (Gal. 3.10). 

e. It condemns him to death (Rom. 7.9, 
10). 

f. It brought the whole world guilty be- 
fore God, so that he might have mercy upon 
all (Rom. 3.19). 

3. The law embodied the basic principles 
of government — the principles on which 
Christ's kingdom shall be established. And 
since the kingdom is the theme of the 
Psalms, the spirit of the law must breathe 
thru them rather than the spirit of the 
gospel. Concerning sorrow and trial, prayer 
and praise, the Psalmist touches every 
chord in the harp of life ; but the spirit and 
doctrine of the Psalms do not harmonize 
with this present period of grace. The vin- 
dictiveness, the call for swift judgment upon 
one's enemies, are directly opposed to New 
Testament teaching. The keyword of the 
Psalms is the kingdom and, therefore, David, 
who was a typical king as well as a true 
prophet, expressed the spirit of the king and 
45 



The Age Times 

the teachings of the kingdom in the Psalms. 
Not less than one^third of the Psalms speak 
plainly of the kingdom which Christ came 
to establish, but which thrn unbelief was set 
aside. He came unto his own things — his 
kingdom and throne — and his own people 
received him not (John 1.11). 

A universal kingdom over which the 
divine David should reign is the burden of 
the prophets and the inspiration of the 
poets; it is the constant theme of the 
Psalms. In the second Psalm, Christ is 
anointed King on Zion's holy hill; in the 
ninth, he is judge of the world dwelling in 
Jerusalem; in the twenty^ second, the king- 
dom is the Lord's and he is governor among 
the nations ; in the seventy-second, we have 
millenial felicity when all kings shall bow 
before earth's rightful Lord and all nations 
shall serve him. The ninety=seventh Psalm 
is a description of his earthly reign. "The 
Lord reigneth, let the earth rejoice, let the 
multitude of isles be glad. Clouds and 
darkness are round about him; righteous- 
ness and judgment are the establishment of 
his throne. The hills melt like wax at the 
presence of the Lord of the whole earth. 
The heavens declare his righteousness and 
all the people see his glory." Some impor- 
tant results are also stated. Idolatry is de- 
stroyed and also oppression from among 

46 



Dispensation of Law 

men. In the one hundred and forty=fifth 
Psalm, the king's majesty and mercy, his 
greatness and glory, call forth ceaseless 
praise. "They shall speak of the glory of 
thy kingdom and tell of thy power. Thy 
kingdom is an everlasting kingdom and thy 
dominion endureth thruout all generations. 
The Lord is righteous in all his ways and 
holy in all his works." And in the one 
hundred and forty^ninth Psalm, the children 
of Zion (restored Israel) are joyful in their 
king. 

The Psalms are a complete commentary on 
the coming, crowning and character of the 
King who is to reign on the earth from 
David's throne, and of the marvelous 
changes and cheer that will result from his 
presence among men. 

The dispensation of law was also the pe- 
riod of prophecy, and, therefore, the spirit 
of one must be the spirit of the other. The 
kingdom and the church are the two great 
themes of Scripture; and, since the church 
was a secret hid in God (not in Scripture) 
and revealed only to Paul, 1 the prophets say 
nothing about it, for they were entirely 
ignorant of such an institution. The 
prophets foretold "the sufferings of Christ 
and the glory that should follow," but these 
were seen as mountain peaks across the con- 
i Ephesians 3.3. 
47 



The Age Times 

tinent of the years. The more specific 
facts were hid from their eyes. The theme 
of the prophets is the establishment of "the 
throne of the Lord" on earth in answer to 
the Lord's prayer, and they are constantly 
foretelling the nature and extent of Christ's 
reign from that throne over the fifth uni- 
versal empire, when out of Zion shall go 
forth the law and the word of the Lord from 
Jerusalem (Isa. 2.3). 

Isaiah occupies us with the Prince, the 
people and the prosperity that will result 
from his glorious rule. "Of the increase of 
his government and peace there shall be no 
end, upon the throne of David, and upon 
his kingdom, to order it and establish it with 
judgment and with justice from henceforth 
even forever. (Isa. 9.6). But with righteous- 
ness shall he judge the poor, and reprove 
with equity for the meek of the earth. (Isa. 
11.4). And in mercy shall his throne be 
established, and he shall sit upon it in truth 
in the tabernacle of David, judging and seek- 
ing judgment, and hastening righteousness 
(Isa. 16.5). When thy judgments are in the 
earth the inhabitants of the world will learn 
righteousness (Isa. 26.9). Behold the King 
shall reign in righteousness and his princes 
rule in judgment, and the work of righteous- 
ness shall be peace, and the effect of right- 
eousness, quietness and assurance forever 

48 



Dispensation of Law 

(Isa. 32.17). Then shall the eyes of the blind 
be opened and the ears of the deaf shall be 
unstopped. Then shall the lame leap as an 
hart and the tongue of the dumb sing, for 
in the wilderness shall waters break out and 
streams in the desert. And the ransomed 
of the Lord shall return and come to Zion 
with songs and everlasting joy upon their 
heads; they shall obtain joy and gladness, 
and sorrow and sighing shall flee away" 
(Isa. 35.1-10) . In the fifty* third chapter, his 
glorious kingdom is seen to be established on 
his sacrificial death, and the closing chap- 
ters treat of restored Israel dwelling in 
peace under his beneficent rule. 

The burden of the prophets is the prom- 
ised kingdom, in which the rule of the 
heavens shall be established on earth. Jere- 
miah, Ezekiel, Daniel and Zechariah treat 
of the return of the absent King, the restora- 
tion of Israel to their land, and the glorious 
reign of him whom Solomon but feebly fore- 
shadowed. 

The spirit of the law is the spirit of 
prophecy, which has for its constant theme 
the earthly kingdom. This fact kept before 
the reader will harmonize every difficult por- 
tion of prophetic lore and give the intended 
meaning to every utterance of the inspired 
seer (Isa. 9.7; 11.4; Dan. 7.14; Joel 3.17; 
Zech. 14.9). 

The dispensation of law ended in judg- 
ment — at the cross (John 12.31). 

49 



V. 

DISPENSATION OF GEACE 
Ephesians 3.2. 

FROM THE CROSS TO THE SECOND ADVENT. 

The cross, which ended the period of the 
law and ushered in the dispensation of 
grace, is the rock on which the ages have 
been built and the solitary pedestal on which 
two eternities rest. It was the midnight 
hour of the world's dark night of sin as well 
as the noontide of the world's bright day of 
hope, the center of all revelation and key to 
all truth. From this mountain top we can 
look back over the centuries and see unerr- 
ing Wisdom directing the course of human 
events to this awful climax of human crime 
and revelation of the divine heart of change- 
less love. From this viewpoint we can look 
down thru the ages to come, and a glorious 
future looms before us of infinite possibili- 
ties for the race. 

The cross was the scene of earth's greatest 
conflict, where the mightiest forces in the 
universe converged and the destiny of worlds 
was decided. "He that ascended also de- 
scended into the lower parts of the earth," 
into the kingdom of darkness, to the very 
throne of Satanic rule, and there decided 

50 



Dispensation of Grace 

who shall be the rightful heir to the king- 
donis of this world. The personal combat 
is not given, only in type and shadow, but 
David's sling again did its deadly w T ork on 
Goliath, while the hosts of heaven and earth 
were waiting in suspense. The Seed of the 
woman bruised the serpent's head and, 
taking the keys of authority from the girdle 
of the arch-fiend, he came forth from that 
region of death the mightiest conqueror that 
ever trod this earth. He could say: "I am 
he that liveth and was dead, and behold I 
am alive forevermore, and have the keys of 
hell and of death." 

Far-reaching and enduring have been the 
results of the mighty conflicts between men , 
grand have been the victories gained by 
those who have been inspired by a great and 
noble cause; but these are meagre in com- 
parison with the brilliant deeds of him w T ho 
revolutionized the principles and spirit of 
an entire world. The glory of human 
achievement growls dim in the presence of 
the excellent glory that crowns the one event 
w T hich towers above the wrecks of time, 
where the greatest empire of earth — that of 
evil — was conquered, and the emancipation 
of an entire race was secured. 

When the nations of the earth shall learn 
war no more, but govern mankind by those 
wise and humane laws formulated by the 

51 



The Age Times 

Prince of Peace; when the blighting curse 
is removed from the earth and the last taint 
of sin is gone; when the law of life shall 
forever be the destruction of death, and 
tears no more shall flow; when every dis- 
cordant element shall be eliminated from 
this lower scene, and truth like a mighty 
conqueror shall overtake error, and by her 
potent energy and magic touch shall scatter 
the dark clouds of ignorance, superstition 
and unbelief; and when her beams shall 
bring healing to the benighted regions of 
earth, and her torch light up the universe 
forever, — then with universal acclaim the 
greatest conflict of earth, and by far the 
most brilliant achievement of the ages, will 
be ascribed to the glorious Christ, who tri- 
umphed at the cross and left an empty tomb 
as a sign of the redemption of a ruined 
world. 

The cross was not only the display of 
matchless, sovereign grace, but also the 
world's judgment as to sin (John 12.31). 
The sin question was here settled according 
to the demands of inflexible justice. Every 
claim of God's eternal throne was fully met 
in Christ's finished work, and the mercy seat 
is established on the very foundation of jus- 
tice and judgment, where saint and sinner 
are, alike, received. At the cross we see all 
the divine attributes acting in fullest en- 

52 



Dispensation of Grace 

ergy, perfectly harmonized, and in his 
boundless love baptized. There mercy and 
truth met together ; righteousness and peace 
kissed each other (Psalm 85.10). God in 
covenant relation with Christ is in a posi- 
tion to allow streams of grace to flow out, 
not now alone to Israel, but to the farthest 
extent of human need — to "whosoever will." 
The unbelief that rejected Israel's Messiah 
stayed not heaven's blessings: it furnished 
the occasion for divine grace to leap over 
every bound, to flow out to every clime, and 
to bless all classes of mankind. 

I. This present period is called in Scrip- 
ture the dispensation of grace (Eph. 3.2). 

The world is not now under law but under 
grace, and the believer has his standing in 
grace (Eom. 5.2; 6.14). If in the old dis- 
pensation sin reigned unto death, it is the 
divine thought that in this era grace should 
reign through righteousness unto eternal 
life by Jesus Christ our Lord (Eom. 5.21). 
We compare persons, places and truths, in 
order to discover contrasts or resemblances. 
Putting grace over against law, the follow- 
ing contrasts are revealed: — 

The law lifts standards, grace gives 
strength for all things; the law gives light, 
grace offers life; the law makes demands, 
grace offers gifts; the law condemns, grace 
justifies; the law assures punishment, grace 

53 



The Age Times 

pardons the prodigal; the law warns, grace 
wins; the law is severe, grace is compas- 
sionate; the law is inflexible justice, grace 
is infinite love ; the one says love God, the 
other says believe in God's love for you * ; 
the first says do and live, the second, live 
and do 2 ; the law curses and kills, grace 
blesses and delivers (Gal. 3.10, 13). 

We are delivered from the law thru 
Christ, 3 and for a believer to put himself 
under the law is to fall from grace (Gal. 
5.1, 4). Being free from the law and given 
a new standing in grace, 4 the believer is gov- 
erned by new standards and is under new 
commandments, such as these: — 

1. Search the Scriptures (John 5.29). 

2. Watch and pray (Matt. 26.41). 

3. Occupy till I come (Luke 19.13). 

4. Forgive one another (Mark 11.25). 

5. Be kind one to another (Eph. 4.32). 

6. Love one another (John 13.34). 

7. Pray for one another (Jas. 5.16). 

8. Live not for this world (I John 2.15). 

9. Owe no man aught, but to love one an- 
other (Eom. 13.8). 

10. Kejoice evermore (I Thes. 5.16). 

Keeping these is the test of true friend- 
ship (John 15.14). 

i 1 John 4.8-10. 2 Ezekiel 20.11; Romans 6.13. 

3 Romans 7.6; 8.2. 4 Romans 5.2. 

54 



Dispensation of Grace 

Keeping these is the test of true love 
(John 14.15). 

1. God is now on a throne of grace to 
which we may come boldly, a condition and 
a privilege so unlike anything Israel ever 
knew (Heb. 4.16). Under the law the throne 
of God was surrounded with clouds and 
darkness, frightful visions and threatening 
voices, but under grace his method of ap- 
proach is entirely changed. Christ's pres- 
ence on the Father's throne as intercessor 
and advocate 5 changed that throne of right- 
eousness and judgment to a throne of grace, 
from which he can extend to man free and 
unmerited favor, and not only pardon but 
justify from all things (Acts 13.39). For 
Christ is not entered into the holy places 
made with hands which are figures of the 
true, but into heaven itself, now to appear 
in the presence of God for us (Heb. 9.24). 
The glorified Man at the Father's right hand 
stays the hand of justice, allowing him to 
open the hand of mercy and satisfy "the 
desire of every living thing/' 

2. The present is the dispensation of grace 
because God is dispensing grace rather than 
justice or righteousness. "For the grace of 
God that bringeth salvation to all men hath 
appeared, teaching us that, denying ungod- 

5 Romans 8.34; 1 John 2.1. 

55 



The Age Times 

liness and worldly lusts, we should live 
soberly, righteously and godly in this pres- 
ent age (Titus 2.11, 12). God's attitude in 
this age is one of infinite favor, and, for this 
reason, he is long-suffering toward wicked 
men and nations (2 Peter 3.9). Salvation is 
wholly of grace, "that in the ages to come he 
might show the exceeding riches of his grace 
in his kindness toward us in Christ Jesus." 

3. The precious blood of Christ carried 
inside the veil makes the throne of divine 
justice a throne of grace (Ps. 89.14; Heb. 
4.16). Without shedding of blood there is 
no remission, and it was, therefore, neces- 
sary that the patterns of things in the 
heavens should be purified with these, but 
the heavenly things themselves with better 
sacrifies than these (Heb. 9.22, 23). As it 
is written: "Neither by the blood of goats 
and calves, but by his own blood, he entered 
in once into the holy place, having obtained 
eternal redemption for us." 

The difference between the throne where 
he now sits and his own throne from which 
he will judge and rule the world may be seen 
in the following contrast: 

The "blood of the Lamb"— the throne of 
grace (Eev. 12-11). 

The "wrath of the Lamb" — the throne of 
judgment (Rev. 6.16). 

4. A different message was required for 

56 



Dispensation of Grace 

the work of this dispensation. On the other 
side of the cross "the gospel of the kingdom" 
was preached, and will be proclaimed again 
after the church is completed (Matt. 24.14). 
But the unique and generous message that 
is being proclaimed now is called "the gospel 
of the grace of God" (Acts 20.24). It as- 
sumes that man is bankrupt — that he has 
come short of the glory of God — and, there- 
fore, "condemned already," and it offers him 
pardon and a perfect standing in the pres- 
ence of infinite holiness. There are no con- 
ditions in grace, and yet these things are 
required of the sinner — repentance, faith, 
reconciliation, confession and consecration. 
These five steps will lead one into the largest 
possible salvation provided by sovereign 
grace, 

5. The rich provisions of divine grace are 
not limited to any class or clime. Its bless- 
ings reach to the ends of the earth. It is 
God's will that all should be saved, and full 
provision has been made for this, "for the 
grace of God that bringeth salvation to all 
men hath appeared" (1 Tim. 2.4; Titus 
2.11). The full and adequate satisfaction 
rendered for sin by the Savior of men may 
be seen in such words as these: "That he 
by the grace of God should taste death for 
every man" ; "denying the Lord that bought 
them" ; "we have seen and do testify that 

57 



The Age Times 

the Father sent the Son to be the Savior 
of the world"; "who is the Savior of all 
men, specially of them that believe" (John 
5.24; Kom. 10.12; Rev. 22.17). 

6. In each dispensation certain attributes 
are given emphasis, until God shall be fully 
revealed. In the first his goodness and 
power were taught; in the second, his holi- 
ness and justice; in this, grace and wisdom; 
and in the next, righteousness and truth 
will determine the nature of the kingdom 
of Christ. 

In this age grace is found in contrast 
with several important words. Grace is seen 
to be the opposite of law. "The law was 
given by Moses, but grace and truth came by 
Jesus Christ" ; and it is said of the believer, 
"ye are not under law but under grace." 
Grace is opposed to works. Now to him that 
worketh is the reward not reckoned of grace, 
but of debt; but to him that worketh not, 
but believeth on him that justifieth the un- 
godly, his faith is counted for righteousness 
(Eom. 4.4; 11.6). 

Grace and truth are related — "Grace and 
truth came by Jesus Christ." Grace is un- 
conditional, and yet the very nature of God 
requires that the creature shall meet certain 
conditions before grace is available. Like 
the leper of old who was pronounced clean 
when the disease was fully to the surface 

58 



Dispensation of Grace 

so with the sinner. The hidden sin must be 
laid bare, and when we "confess our sins 
he is faithful and just to forgive us our sins, 
and to cleanse us from all unrighteousness." 
David said: "I have sinned," and the 
prophet answered, "The' Lord hath put away 
thine iniquity." We hear him saying later, 
"I acknowldged my sin unto thee, and 
thou forgavest the iniquity of my sin." Here 
is a great principle in grace — the one re- 
quirement before the sinner's needs can be 
freely and fully met. There must be truth in 
the inward parts as a condition for grace to 
begin its saving and sanctifying work. 

Grace and glory are also related. "The 
Lord will give grace and glory; no good 
thing will he withhold from them that walk 
uprightly." Grace saves the soul and sus- 
tains the life thru all the pilgrim way — 
"My grace is sufficient for thee." Glory will 
be given at the end of the way as a reward 
and crown. Grace enriches the life thru 
the earthly experiences of sin, sorrow and 
toil; glory will crown the life with divine 
completeness when it is lifted at last to the 
highest plane. 

Grace and wisdom are also allied in the 
New Testament. The attribute of divine 
wisdom is specially revealed in the plan and 
program of this dispensation. The rich dis- 
play of divine grace was made possible by 

59 



The Age Times 

infinite wisdom that outgeneraled Satan, 
that overruled all the works of darkness, 
and turned all partial evil into universal 
good. Thru divine wisdom the fall of man 
is made a means of promotion. 

He may now rise to the highest plane of 
life and have fellowship with the sons of 
light, which he never could have known 
apart from sin, "far, where sin abounded, 
grace did much more abound." And the 
failure of Israel to see in Jesus of Nazareth 
the promised Messiah and to receive him as 
such has been overruled by far-seeing wis- 
dom in a way to bring blessing to the entire 
world. After Paul's splendid argument in 
Komans, eleventh chapter, in which he shows 
that the blindness of Israel was overruled by 
bringing the Gentiles into grace — that thru 
their unbelief we have obtained mercy — he 
exclaims : O, the depth of the riches, both of 
the wisdom and knowledge of God ! how un- 
searchable are his judgments and his ways 
past finding out! (Rom. 11.33; Eph. 3.10). 

7. But this period of abundant grace is 
limited to this present dispensation, at the 
close of which the throne of grace will sud- 
denly change to a throne of judgment (Rev. 
4.2-5; 6.16). Then the blood of the Lamb 
will cease to stay the hand of justice, and 
the wrath of the Lamb shall be kindled 

60 



Dispensation of Grace 

against his enemies. Then the cry for mercy 
will not be heard, for the day of grace wilj 
be forever past (Prov. 1.24-26. Psalm 
2.12). 

II. This present period is also called the 
dispensation of the church (Acts 15.14 ; 
Eph. 3.5-6). 

The seven churches of Asia represented 
seven stages of the church's history, reach- 
ing on to the end of the age, like this: 

1. Ephesus — the apostolic church, from 
Pentecost to death of John— 33 to 100 A. D. 

2. Smyrna— the martyr church, from John 
to Constantine— 100 to 313. 

3. Pergamos — the state church, from Con- 
stantine to Gregory I.— 313 to 590. 

4. Thyatira — the papal church, from Greg- 
ory I. to Innocent III.— 590 to 1216. 

5. Sardis — the corrupt church, from In- 
nocent III. to Luther— 1216 to 1517. 

6. Philadelphia — the church of the reforma- 
tion, from Luther to the French Eevolution 
—1517 to 1789. 

7. Laodicea — the lukewarm church, from 
the French Eevolution to the Coming of the 
Lord— 1789— ? 

There are certain truths that belong to 
this parenthetical period which give charac- 
ter to it and find their proper meaning in it. 
These truths have reference to the special 
purpose and work of this church age, and 

61 



The Age Times 

Peter calls them present truth. (2 Peter 
1-.14). 

1. In the first place, the absence of Christ 
from the earth gives a special meaning to 
this day of grace. His absence from the 
scenes of his sufferings and future glory is 
not a loss but a great gain to his people. 

(1) It secures for us another Comforter, 
sent in his name to testify of him and bring 
to our remembrance all his words (John 
14.16, 26; 15.26). 

(2) It secures for us an indwelling Christ 
as our life and power for service (Gal. 2.20). 

(3) It gives the believer the upward look, 
turning his eyes from earthly to heavenly 
things, like the disciples who stood "gazing 
up into heaven" as Jesus rose on wings of 
light toward the shining city. Anthropos, the 
Greek word for man, means "looking up," 
and the glorified Man yonder helps to win a 
desired attitude from his disciples (Col. 
3.1-4). 

2. A second truth related to this unique 
period is the presence of Christ at God's 
right hand, where thru his intercession and 
advocacy 6 the believer is kept in the enjoy- 
ment of his salvation. His exalted position 
gives infinite value and meaning to his 
priestly work (Heb. 9.12). It enables him 
personally to look after our interests in the 

6 Romans 8.34; 1 John 2.1. 
62 



Dispensation of Grace 

presence of a holy God (Heb. 8.1, 2). His 
position is one of power which makes pos- 
sible all the promises. Atonement is the fin- 
ished work ; priesthood, the unfinished work 
of Christ. The first is a completed salva- 
tion 7 ; the second, a present and continuous 
salvation (Rom. 5.10; Heb. 7.25). Atone- 
ment secures a perfect cleansing once for 
all 8 ; priesthood, a continuous cleansing 
(John 13.10). "He that is bathed needeth 
not save to wash his feet." 

There is also a marked difference between 
the two offices he fills. Intercession is with 
God (Psalm 22.1; Rom. 8.34). It comes in 
before failure, and has for its object the pre- 
vention of utter failure (Luke 22.31; Heb. 
4.16). The final salvation of the believer is 
secured thru Christ's perseverance in inter- 
cession (Heb. 7.25). Advocacy is with the 
Father (1 John 2.1). It comes in after fail- 
ure, and has for its object the restoration of 
the soul (I John 1.9). Christ is our advo- 
cate, or attorney, at the bar of God, meeting 
all the claims of a holy Father and silencing 
every accusation of Satan with the eloquence 
of his pierced hands and feet (Job 1.6 ; 
Zech. 3.1; Rev. 12.10). 

3. His going away secured the presence of 

the Holy Spirit on the earth, to dwell in the 

believer and to rebuke and restrain evil in 

7 Romans 5.9. 8 l Cor. 6.11. 

63 



The Age Times 

the world. This truth will have fuller treat- 
ment in another place. 

4. The building of the church is a present 
truth (Acts 15.14). The church, and not the 
kingdom, is the divinely appointed work of 
this age — a distinction of great importance. 
Here is found an explanation of this day of 
God's long-suffering and the only key that 
will unlock every dark and secret chamber 
in the sacred halls of prophetic lore. The 
mystery hid in God from the beginning of 
the world was revealed to the great apostle 
of the Gentiles, that Israel's rejection of 
their Messiah meant their own rejection 
(Hosea 1.9). Their unbelief allowed the 
streams of grace to flow in other channels 
and create diviner things. "Simeon hath de- 
clared how God at the first did visit the 
Gentiles to take out of them a people for his 
name" — a people baptized into one body by 
the Spirit, and fitted for the nearest place 
and highest service in the kingdom of his 
Son. 

The church has a heavenly calling, 9 heav- 
enly position 10 and heavenly possessions 11 in 
contrast with Israel, whose calling, position 
and possessions are forever earthly. 12 

This unique and spiritual institution is 
9 Heb. 3.1. 10 Eph. 2.6. 

li Eph. 3.1. 12 Gen. 15.13. 

64 



Dispensation of Grace 

not mentioned in the Old Testament, but it 
is there foreshadowed with perfect accuracy 
and divine precision. Among the types the 
golden candlestick is perhaps the most inter- 
esting, in which the church is seen as the 
light of the world in this dark night of sin. 
In the New Testament the church is called a 
home — "our Father's house" — where all 
alike are objects of his care, eternal rela- 
tionships established and sweetest fellow- 
ships enjoyed; a temple, in which the shin- 
ing forth of divine glory shall call forth 
ceaseless praise from all the redeemed 
hosts. It is also called the bride, the Lamb's 
wife, because it is being fitted by sovereign 
grace for the presence of Christ, with a na- 
ture to respond to his love, and for partner- 
ship in the affairs of his kingdom. Finally, 
it is called a city of which God's throne is 
the centre and light. In the closing chapter 
of the Book, this city is seen to be the centre 
of the new earth, the dwelling-place of God, 
and the highest spiritual state. 

To be "workers together with God," it is 
important that we understand what he is 
doing — the nature of his present message to 
the world and the results desired — in order 
that we may work in harmony with the 
Spirit in carrying forward his purposes of 
sovereign grace. His purpose in this age is 
not the redemption of the race. God's will 

65 



The Age Times 

shall yet be done on earth as in heaven, and 
the time is surely coming when all shall 
know him "from the least to the greatest" — 
but not in this dispensation. For this rea- 
son, those who believe that the present 
gospel testimony is intended to convert the 
world have cause for great discouragement 
at the meagre results in that direction. If 
the present earnest efforts to evangelize the 
race were intended to bring the world to the 
feet of Christ, they would surely succeed. 

If it be remembered that the earthly king- 
dom and its related truths were set aside 
when the King came unto his own things 
and his own people received him not; and 
that now during his absence a select people 
are being prepared for his immediate pres- 
ence, who shall share his position and honor 
when he shall rule the nations from David's 
throne, we shall then see the importance of 
working in line with the special purpose of 
this day of patient grace. 

5. Another "present truth" is resurrection 
life (Phil. 2.20). Eesurrection life was un- 
known and impossible to believers on the 
other side of the cross. It is a truth pecul- 
iar to this age that the risen Christ lives in 
the believer, securing to him all that that 
means of peace, power and purity; of vision, 
virtue and vitality (Phil. 3.10). 

66 



Dispensation of Grace 

(1) We are saved by his resurrection life 
(Eom. 5.10). 

(2) It gives us a new and perfect stand- 
ing before God (Eom. 5.18). 

(3) We shall be glorified thru the risen 
Christ in us — it is our hope of glory (Col. 
1.27). 

We have the life of the risen Christ now ; 
our standing is on resurrection ground ; but 
the Spirit of Christ in us is an earnest and 
a proof of the resurrection of the body (Rom. 
8.11, 23). 

6. The apostasy which will characterize 
the close of this age is a "present truth," 
and the signs are already with us. 

Its effect upon the church is foretold in 
Paul's letter to Timothy and in John's final 
word to the churches (1 Tim. 4.13 ; 2 Tim. 4.3. 
4; Eev. 3.14-18). "In the latter times some 
shall depart from the faith" and, here, faith 
has reference to the great facts of redemp- 
tion. Paul says: "I delivered unto you the 
gospel which I received, how that Christ 
died for our sins according to the Scrip- 
tures; and that he was buried; and that 
he rose again the third day according to the 
Scriptures ; and that he was seen of Cephas, 
then of the twelve." Here are four great 
facts in the gospel : Propitiation — "died for 
our sins"; put away sin — "was buried"; 
proof of acceptance with God — "rose 

67 



The Age Times 

again"; proof of the historical facts — "was 
seen of Cephas, then of the twelve." 

The rejection of these great truths which 
constitute the faith of our fathers by so 
many at the present time would seem to be 
a literal fulfilment of the prophecy. This is 
the sound doctrine they will not endure. 
Turning their ears from the truth, they shall 
be turned unto fables — "giving heed to se- 
ducing spirits and doctrines of demons." 
This points to the recent cults, all of which 
started in the nineteenth century and con- 
tinue to win many adherents. 

The Mormon Church began with Joseph 
Smith in 1830, and Christian Science, with 
Mrs. Eddy in 1886. This bloodless system 
of mental gymnastics, because of its psycho- 
logical value, is finding a large following 
among those inclined to the intellectual life. 
As a system of mental healing it is useful, 
but as a form of religious belief it is wily, 
worthless and even wicked. 

The Zion City movement was created by 
Dowie, or "Elijah II.," who rose like a bril- 
liant star in the prophetic heavens, but his 
light was neither steady nor true. Unlike 
the stars which have lit up the centuries 
for the pilgrim, his light shone but for a day 
and then passed away. 

The Millennial Dawn movement, so strenu- 
ously propagated by the late Mr. Kussell, of 

68 



Dispensation of Grace 

Pittsburgh, has wrought endless mischief 
among the saints, turning many from the 
way, the truth and the life. These are con- 
spicuous examples of the class who are "giv- 
ing heed to seducing spirits," and their 
teachings are aptly designated as the "doc- 
trines of demons." 

The effect of the apostasy upon the world 
is pointed out by Paul, Peter and Jude (2 
Thes. 2.1-12; 2 Tim. 4.1-9; 2 Peter 3.3-18; 
Jude 18). 

Paul teaches that the age will end with a 
falling away first, and that man of sin be 
revealed, the son of perdition, who opposeth 
and exalteth himself above all that is called 
God (2 Thes. 2.3). Peter says: "There 
shall come in the last days scoffers, walking 
after their own lusts and saying, 'Where is 
the promise of his coming'?" Jude makes 
a similar prediction. "There shall be mock- 
ers in the last time, who shall walk after 
their own ungodly lusts. These be they who 
separate themselves, sensual, having not the 
Spirit." 

But the fullest description of the world in 
the closing days of this age is given by Paul 
in his second letter to Timothy, third chap- 
ter. "In the last days perilous times shall 
come, for men shall be lovers of their own 
selves, covetous, boasters, proud." Among 
the elements that will indicate a degenerate 



The Age Times 

state of society is personal interests — cove- 
tousness which is idolatry. The spirit of 
selfishness will curse men, and money will 
be the god of many. They will get it by 
stealing and by fraud; by overworking and 
underpaying men. They will sacrifice health 
for wealth, and then sacrifice wealth for 
health, a practice which proves to be a game 
of folly. 

Another element that will develop is inor- 
dinate pride: pride of birth of which some 
foolishly boast; intellectual pride — "heady, 
high minded" — which is created and nour- 
ished by the schools. There is also pride of 
purse, which is a pathetic feature of the pres- 
ent trend of life. To these may be added 
pride of power, of achievement, which may 
be excused in part. The next day after the 
San Francisco earthquake, a scientist said 
through a leading daily that man had mas- 
tered everything but the earthquake, and it 
was but a question of time when he will have 
solved that problem also! 

Another foreseen element that will point 
to the end of this age is an inordinate love of 
pleasure — "lovers of pleasure more than lov- 
ers of God." Judging from this sign, one 
would conclude that we are far beyond the 
beginning of the end. The multitudes seem 
intoxicated with the love of things that de- 
light, and it is everywhere the chief quest 

70 



Dispensation of Grace 

of life. The patrons of the theatre and 
opera, of the movies and motor car, of drink 
and drugs, are legion, while the churches 
are losing ground. Not that these pleasures 
are to be wholly condemned, but the present 
trend proves that the love for these indi- 
cates a departure from the serious and in- 
tended meanings of life. 

Still another element named by Paul is 
poicerless religion — "having a form of godli- 
ness, but denying the power thereof." In 
the context these are said to be loveless, 
lustful and lawless — resisting, like Jannes 
and Jambres, the truth and turning the 
ear to fables. Having rejected the way of 
the cross, God will send them a strong delu- 
sion that they all might be damned who 
believe not the truth but had pleasure in 
unrighteousness (2 Thes. 2.11). 

7. The coming of the Lord is also a pres- 
ent truth. The personal return of the Lord, 
which is the believer's proper hope, will be 
the logical end of this age. This truth will 
have fuller treatment at the close of this 
chapter (John 14.3; Titus 2.13). 

III. This parenthetical period may be 
called the age of mystery. The present dis- 
pensation was a secret hid in God from the 
beginning of the world, 13 and was, therefore, 
13 Ephesians 3.9. 
71 



The Age Times 

unnoticed in the prophetic outline of Jew- 
ish or Gentile times. None of the prophets 
saw or foretold this day of God's patient 
grace. The disciples were ignorant of it at 
the close of Christ's ministry, for they 
asked : "Wilt thou at this time restore again 
the kingdom to Israel?" (Acts 1.6). Peter 
was not taught it, but he referred to Paul 
as having special revelation and wisdom 
given him concerning this day of sovereign 
grace (2 Peter 3.15). 

Paul was chosen as one out of due time 
and appointed apostle to the Gentiles to 
build the Gentile church, and it was to him 
that special revelations were given concern- 
ing this age (Gal. 1.12). These revelations 
were probably given him while on Arabian 
desert, where some time was spent alone 
with God before entering upon his great and 
far-reaching ministry (Gal. 1.17). 

The present is a mysterious age because 
it was not made known to seer or saint, but 
was kept secret in the heart of God until 
revealed to Paul. The mysteries when made 
known became revelations which we may 
understand. Among the things not made 
known in other ages, but revealed to the 
great apostle to the Gentiles, are the fol- 
lowing important truths which shed much 
light upon the unique character of this 
age:— 

72 



Dispensation of Grace 

1. First, that blindness in part happened 
to Israel until the fullness of the Gentiles 
be come in (Rom. 11.25). Infinite wisdom 
directed the course of human events in a way 
that thru their unbelief we should obtain 
mercy (Rom. 11.30). 

(1) They are still blind — "but even unto 
this day, when Moses is read, the veil is 
upon their heart." They remain an example 
of the truth, "the god of this age hath 
blinded the minds of them which believe 
not, that the light of the gospel of the glory 
of Christ should not dawn upon them" 
(2 Cor. 3.14; 4.4). 

(2) But it is a partial or temporary blind- 
ness, for "when they shall return to the Lord 
the veil shall be taken away." As it is 
written: "Afterward shall the children of 
Israel return and seek the Lord their God 
and David their King, and shall fear the 
Lord and his goodness in the latter days" 
(Hosea 3.5; Rom. 11.26). 

(3) Through infinite wisdom and grace, 
their blindness will result in the riches of 
the Gentiles and of the world. The streams 
of blessing intended for them are flowing 
now to all the race, renewing and healing all 
who touch their living currents (Rom. 11.12). 

(4) It will end when the times of the Gen- 
tiles are fulfilled — at the coming of the Lord 
(Luke 21.24-27). "And it shall come to pass 

73 



The Age Times 

that in the place where it was said unto 
them, ye are not my people, there it shall be 
said unto them, ye are the sons of the liv- 
ing God" (Hosea 1.10). , 

2. Another mystery revealed to Paul was 
this, that in this age there is neither Jew 
nor Greek, but the one body into which all 
believers are baptized by the Spirit (1 Gor. 
12.13). The nature and the purpose of this 
one body were revealed to Paul (Eph. 3.3-6). 
Seven important features may be named: — 

(1) It is a mystical body, not visible to 
the world, nor is it easily defined because 
it is spiritual (1 Cor. 6.15; 10.17; 12.27). 

(2) This one body is called the church — 
"the church which is his body" (Eph. 1.22, 
24). 

(3) It is composed chiefly of Gentiles 
(Acts 15.14). 

(4) Christ is the Head of this body, and 
believers are its members (Col. 1.18; Eph. 
5.30). The members are placed in this body 
"as it hath pleased him" — in sovereign grace, 
and not according to their faithfulness or at- 
tainment. One's position here is all of his 
perfect will and of pure grace (1 Cor. 12.18). 

(5) This body is dependent upon the Head 
for nourishment and growth, and all fruit- 
fulness is the result of abiding in him (John 
15.4; Col. 2.9). 

(6) It is the portion and privilege of this 

74 



Dispensation of Grace 

body to enter into the sufferings of the Head 
in this day of his rejection, that it might 
come into full accord with him in all his 
future dealings with the world. If we suffer, 
we shall also reign (Kom. 8.17; Col. 1.24). 
(7) It is called the bride, the Lamb's wife, 
and is being prepared for the immediate 
presence and intimate fellowship with the 
Son of God (Eph. 5.25; Rev. 21.10). 

3. This spiritual body is the result of a 
special message sent to mankind. The gospel 
to all nations for the obedience of faith 
was given Paul by special revelation (Rom. 
16.25; Gal. 1.11, 12). He could say: "Neither 
was I taught it but by the revelation of 
Jesus Christ." This has reference to "the 
gospel of the grace of God" and not "the 
gospel of the kingdom," which was set aside 
with the rejection of the kingdom 14 but will 
again be proclaimed after the church is 
completed (Mat. 24.14). The gospel of this 
age is unique and distinct from every other 
message that has been, or will be, divinely 
sent to mankind. It offers more, and asks 
for more, than any other gospel announced 
by man or angel. 

4. Another truth called a mystery is that 
Christ dwells in the believer as an earnest 
of a perfect life and his hope of glory 
(Col. 1.27). 

14 Acts 1.6-8. 

75 



The Age Times 

(1) To be in Christ is to be saved and 
justified; to have Christ in you is to be 
cleansed and sanctified. 

(2) To be in Christ is to be lifted to the 
throne; to have Christ in you is to be fitted 
for that exalted position (Eph. 2.6). 

(3) Christ is in us as our eternal life, for 
"if any man have not the spirit of Christ 
he is none of his ;" and "he that hath not the 
Son of God hath not life" (1 John 5.12). 

(4) He dwells in us by faith (Eph. 3.17). 

(5) He is there to reveal his love (Eph. 
3.18, 19). 

(6) He is there as our power for service, 
"for it is God which worketh in you, both 
to will and to do of his good pleasure" 
(Phil. 2.13; Eph. 3.20). 

(7) He is there to keep the body of sin 
in the place of death, for if Christ be in you 
the body is dead because of sin (Kom. 8.10). 

5. That all believers would not sleep 
(die), but that when Christ comes the liv- 
ing should be changed in the twinkling of an 
eye, was a mystery revealed to Paul (1 Cor. 
15.51). 

This has given to the believer the coming 
of the Lord as his proper hope, and not 
death. Paul taught the young converts of 
Thessalonica three great truths as a creed, 
for it is written : "They turned to God from 
idols, to serve the true and living God, and 
76 



Dispensation of Grace 

to wait for his Son from heaven" (1 Thes. 
1.10). What a saving influence this attitude 
of waiting has had on the saints thru the 
centuries ! It is a sanctifying and stimulat- 
ing hope. 

6. The "mystery of iniquity/' coexistent 
with the mystery of godliness, has reference 
to Satan's method of imitating God's work 
from the beginning, and this will continue 
to the end of the present age, when the 
father of lies will be dethroned. 

It would seem that Satan's most effectual 
method for working man's ruin has been a 
cunning imitation of spiritual things, in 
which he has counterfeited all the institu- 
tions of divine origin, thru the various 
religions of the world which have had their 
origin with him, and the works of evil which 
copy the works of God, he has accomplished 
more than thru positive opposition to 
good. It affords an interesting study to 
trace his footsteps thru the centuries and 
to notice how closely he has followed the 
divine revealing, and how effectually he has 
imitated the Builder of the ages in every 
important feature. 

(1) Pharaoh's heart was hardened, and he 
with his host perished in the Red Sea thru 
the influence of the magicians who were able 
to imitate the miracles of Moses (Ex. 
7.11, 12). 

77 



The Age Times 

(2) When Jehovah was represented by 
prophets, Satan was represented by false 
prophets, and Elijah's triumph on Mount 
Carmel was an exposure of the enemy's im- 
itation (1 Kings 18.21). 

(3) When God was manifested in flesh 
and tabernacled among men, demons took 
possession of human bodies and Judas was 
practically an incarnation of Satan (Luke 
8.27; John 13.17). 

(4) In this dispensation of the Spirit, 
Satan is represented by seducing spirits, 
and thus he continues to copy the highest 
and holiest things in his effort to deceive 
the world (1 Tim. 4.1; John 16.8). 

(5) In this church age when the believer 
has access to a throne of grace, where he 
may obtain mercy and help, Satan has de- 
vised a system of communication with the 
demon world called Spiritism, by which 
many have been seduced. There is no ques- 
tion about many claims of this cult, but it 
is a weird and wicked imitation of an ex- 
alted spiritual truth. 

(6) It has been divinely ordained that 
noble Christian character should be built 
thru the great doctrines of the Bible, and the 
enemy meets this with "doctrines of de- 
mons," to which many are giving heed. It 
must be confessed that the mystics of all 
the centuries have become mighty thru med- 

78 



Dispensation of Grace 

itation upon the vast themes of Revelation 
which disclose God's thought concerning life 
and death, time and eternity ; and the enemy f 
seeing this, proceeds to supply a great human 
need. 

(7) In these last days when God is re- 
vealing to his people a larger and deeper 
spiritual life thru surrender and obedience, 
Satan keeps pace w r ith his masterpiece — 
Christian Science — the most subtle blending 
of truth and error, including spiritism and 
metaphysics, Buddhism and theosophy, 
blended with modern advanced thought! 

The climax will be reached w r hen a trinity 
of evil will successfully imitate the divine 
trinity at the end of this age, thru which an 
unbelieving world w^ill be deceived. The last 
half of the tribulation week will be charac- 
terized by the reign of this false trinity, 
called Dragon, Beast and False Prophet. 
These three characters will resemble the 
Father, Son and Holy Spirit, but, of course, 
in an antithetical way. In them may be seen 
the god of this world imitating the God of 
heaven. 

It is called the "strong delusion" that shall 
be divinely sent to a scoffing world, that 
they should believe a lie and be damned be- 
cause they believed not the truth (2 Thes. 
2.11). A few comparisons will shed light 
upon this delusion by which a skeptical 
world shall be deceived (Rev. 13.3-8). 

79 



a. 



b. 



a. 



The Age Times 

The Dragon (Eev. 20.2). 

The dragon assumes unlimited au- 
thority in the earth, in which he imi- 
tates the Father (Eev. 13.2; 15.3). 

God has given Christ all power in 
heaven and earth (Matt. 28.18). 

The dragon will give Antichrist 
power over all kingdoms, tongues and 
nations (Eev. 13.7). 



The Father has given to his Son 
David's throne, from which he will 
reign from Jerusalem (Psalm 2; Luke 
1.32). 

The dragon will give Antichrist his 
seat, and he as God will take his seat 
in the temple at Jerusalem (2 Thes. 
^2.4; Eev. 13.2). 

The Beast (Eev. 13.1). 

All kings shall worship Christ, and 
all nations shall call him blessed (Ps. 
72.11). 

All that dwell upon the earth will 
worship the beast (Eev. 13.8). 

80 



Dispensation of Grace 



Christ will bear the wounds of Cal- 
vary (Rev. 5.6). 

The beast will bear a deadly wound, 
by which he will deceive the people 
(Rev. 13.3, 4). 



Christ's servants are commanded to 
do all in his name (Col. 3.17). 

The servants of the beast will buy 
and sell in his name (Rev. 13.17). 



The False Prophet (Rev. 13.11). 

The Holy Spirit represents Christ in 
character and power (Matt. 16.13). 

The false prophet will represent 
Antichrist in character and power 
(Rev. 13.11, 12). 

Christ was quickened (made alive) 
by the Holy Spirit (1 Peter 3.18). 
fc j The dead image of Antichrist will be 
given life by the false prophet (Rev. 
13.15). 



The Holy Spirit seals all true be- 
lievers (Eph. 1.13; 4.30). 

The false prophet will command all 
Antichrist's followers to be sealed 
(Rev. 13.16). 

81 



The Age Times 

For one brief hour this trinity of evil 
will have absolute sway over the earth, and 
their reign will be one of terror, tragedy and 
triumph over good (Eev. 13.7). The dragon 
will come down from the heavenlies 15 ; the 
beast will come from among the people — a 
man among men 16 ; the false prophet will 
come up from the pit of the abyss, with all 
the power of darkness back of him (Eev. 
13.11). These are finally cast into the lake 
of fire — the beast and false prophet at the be- 
ginning of the millennial reign 17 , the dragon 
after the last revolt which occurs at its 
close (Eev. 20.10). 

7. The last mystery to be included in this 
series is the false church, called Babylon 
the great, the mother of harlots, which is 
also Satan's cunning production (Eev. 17.5). 
It is that wicked and corrupt system that 
will come into being after the one body is 
caught up. Then all religious beliefs will be 
federated in one church of liberal views, yet 
only a babel of tongues, including Eoman- 
ism, Eddyism, Spiritism and all the rest of 
the isms of ancient and modern origin. 
Under the touch of master minds, these will 
be moulded into a system of pantheistic 
philosophy, in which the divinity of man will 
be emphasized. The task will be an easy 
15 Rev. 12.12. 16 Rev. 13.1; 17.15. 

17 Rev. 19.20. 

82 



Dispensation of Grace 

one, for this is the teaching of the schools 
at this hour. This religious babel will be a 
counterfeit of the true church, as the fol- 
lowing will clearly show : — 

(1) The church of Christ is called a 
chaste virgin (2 Cor. 11.1-3). The false 
church is represented by a woman (Rev. 
17.3). 

(2) The church was a mystery hid in God 
(Eph. 3.3-6). The woman is called "mys- 
tery Babylon" (Eev. 17.5). 

(3) The church is called a city — "the holy 
Jerusalem" (Rev. 21.10). This Babylon is 
called a great city (Rev. 18.10). 

(4) The true church will be arrayed in 
costly garments (Psalm 45.13 ? 14). The 
woman is arrayed in purple and scarlet (Rev. 
17.4). 

(5) The true church has a cup of sacred 
memories and holy joys (1 Cor. 11.25, 26). 
The woman has a cup of vile memories and 
sinful pleasures (Rev. 17.4). 

(6) The church will bear the name of its 
true nature — 4k his name shall be in their fore- 
heads" (Rev. 22.4). The woman bears her 
true name upon her forehead (Rev. 17.5). 

(7) The church of Christ is inspired by 
the Spirit (Acts 2; Eph. 5.18). The false 
church is drunk with the blood of martyrs 
(Rev. 17.6). 

IV. This parenthetical period is called 

83 



The Age Times 

the dispensation of the Holy Spirit, because 
of his official and abiding presence since 
Pentecost in the believer, in the church and 
in the world (Acts 2.3; John 15.26; 16.7). 
He is here, as in no other age, to represent 
the interests of the divine trinity in an alien 
country (John 16.8). 

The other Paraclete, whom the Father 
promised, could not come until Jesus was 
glorified. His ascension was necessary to the 
Spirit's advent. The Son ascended to the 
Father's right hand to look after our inter- 
ests there, and effectually, thru his priestly 
ministry. The Holy Spirit descended to 
earth to look after Christ's interests among 
men. "All things that the Father hath are 
mine; therefore said I, that he shall take of 
mine and shall show it unto you." He does 
not call attention to himself but to the 
Christ. He does not speak from himself, but 
"whatsoever he shall hear that shall he 
speak. He shall glorify me for he shall re- 
ceive of mine and show it unto you." 

To differentiate the Spirit's work in this 
age from that of the law would be entirely 
in harmony with the purpose of this study, 
and yet how small the profit from such an 
inquiry! A broad outlook on the Old Testa- 
ment period will help us to see the difference 
between his work then and now. The Spir- 
it's work in any period is always in keeping 

84 



Dispensation of Grace 

with the divine purpose. Under the law men 
were moved by the Holy Spirit to speak or 
write the word of God. These prophets were 
chosen for their task in a sovereign way, 
for Balaam confessed : "I shall see him, but 
not now; I shall behold him but not nigh." 
Then, too, there were those in whom he put 
his Holy Spirit, such as Abraham, Moses 
and Daniel 18 , and thru the light the Spirit 
gave they saw the heavenly city and jour- 
neyed toward it with cheer (Heb. 11.7, 10). 
The kingdom is not the church, and the 
preparation for one is not that needed for 
the other. The Spirit's work thru the 
prophet, in the patriarch and in the people 
of Israel, is not the same kind of work he 
does for believers of this age, and for differ- 
ent reasons. Let it be confessed, they had 
the new r birth (John 3.3), and thru the spirit 
they had communion with God, communica- 
tion and comfort; but there is something in 
the imparted spiritual life of this age they 
could not know. The life of the risen Christ 
w T ithin and the baptism into the one body 
are truths known only to the saints of this 
period. 

THE HOLY SPIRIT'S WORK IN THE BELIEVER. 

An important part of the Holy Spirit's 
work is with and in the believer. Paraclete 
means called to one's side, to become an ad- 
is isa. 63.11. 

85 



The Age Times 

vocate as in a legal process; to champion 
one's cause; to defend and befriend. How 
eminently fitted the Spirit is for this work ! 
Having led the Son of God triumphantly 
thru the labyrinths of an earthly life in an 
alien world, he is sent to lead the sons of 
God thru the same experiences and bring 
them home to glory. His work in and for 
the believer is twofold. He is the Builder 
of his spiritual life, and also his power for 
service. 

The Spirit is the Author of the believer's 
life. And it is he who abides and guides, 
who lifts and enriches that life. He is ever 
present to guide in the details of life, to 
guide into all truth, and to lead in the way 
everlasting. He lifts the life to higher planes 
— through poem and proverb, through hymn 
and holy thoughts. He enriches the life by 
taking from it the things that harm and by 
adding to it the things that heal and help 
(Bom. 5.5). It is he who restrains the flesh 
in the believer so he need not do the things 
he would 19 ; and also constrains him to walk 
in the path of obedience (Eom. 8.14). It is 
he who is "able to keep you from falling, 
and present you faultless before the pres- 
ence of his glory with exceeding joy." 

The Spirit is also the believer's equipment 
for service. He imparts spiritual gifts 20 ; 
gives needed wisdom 21 ; endues him with 
power, and directs his steps (Acts 16.6, 7). 

19 Gal. 5.17. 20 l Cor. 12.31. 21 Acts 3.10. 



Dispensation of Grace 

THE HOLY SPIRIT'S WORK IN THE CHURCH. 

The Holy Spirit is the Builder of the one 
body, the church. He is the source of its 
life, the secret of its unity, also of its purity , 
and is working toward its completeness 
(Eph. 4.13). He is present in the church as 
a divine person, who can be grieved 22 and 
whose voice may be plainly heard. He is 
President of the church (Acts 5.9). This 
is seen in his authority to teach the truth 23 ; 
to separate and send missionaries 24 ; to direct 
church councils 25 ; and to place bishops and 
pastors (Acts 20.28). 

THE HOLY SPIRIT'S WORK IN THE WORLD. 

In this dispensation the Holy Spirit is 
present in the world for a unique purpose, 
and with special power. He is here to rep- 
resent the divine throne and also the divine 
Son. He convicts men by proof of the 
wickedness of rejecting him; of the worth 
of his finished work; and of the wrath to 
come (John 16.9-11). An important feature 
of his mission is to restrain evil in the world 
until the church is completed 26 , and this he 
does thru the believer, thru the Bible and 
through the one body. He also constrains 
22 Ephesians 4.30. 23 Acts 7. 24 Acts 13.2. 

25 Acts 15.28. 26 2 Thess. 2.7. 

87 



The Age Times 

men to choose life. He appeals to man's 
sense of right — the conscience; man's sense 
of goodness — the heart; and man's sense of 
honor— the will (Rev. 22.17). 

V. This dispensation will begin to end 
with the completion of the church and the re- 
turn of her absent Lord, who will lift her 
from scenes of suffering and humiliation to 
distinguished place and service. 

Redemption is a word of widest applica- 
tion to the race. Israel shall yet be saved 
and Judah shall dwell safely in the city of 
the great King. In the darkest regions of 
ignorance and superstition, the heathen shall 
hear and return to the Lord. The nations 
of the earth shall dwell in peace in the full 
light of revelation, and the beams of his 
glory shall light up the universe forever. 
These prophecies await fulfilment. 

But the masterpiece of God's workman- 
ship, the most costly jewel among the treas- 
ured trophies of Christ, is the church, which 
thru the weary centuries is being built on 
sacrifice, sorrow and tears. She will afford 
the richest display of sovereign grace in ages 
yet unborn, and remain an exhibition of re- 
deeming love to the hosts of heaven and 
earth. 

This unique structure is the work of this 
dispensation — the one result sought from 
the present gospel testimony. And when 

88 



Dispensation of Grace 

the last stone shall have been chiseled out 
of the rough, shapeless rock, and fitted into 
this temple polished after the similitude of 
a palace, the present period will begin to end 
with the cry, "Behold. the Bridegroom Com- 
eth, go ye out to meet him." 

The New Testament is concerned with 
three great truths — the coming of Christ to 
Bethlehem, his work and return to the 
Father; the descent of the Holy Spirit to 
gather out a people for his name; and the 
return of Christ for that people. The last 
of these themes is as prominent and literal, 
and therefore as. much a fact as the first. 
The same prophets that foretold his humble 
birth spoke of his coming in glory. If the 
inspired prophecies concerning his first ad- 
vent have passed into history, it is reason- 
able to conclude that the foretelling of his 
second advent will find a literal fulfilment. 

THE RAPTURE. 

The return of the Lord to this earth, vis- 
ibly and in power, to establish a kingdom of 
peace among men, is ever associated with 
Messianic promises, and is the constant 
theme of the prophets. It is called the 
epiphany or revelation — the manifestation or 
forth^shining of the Son of man (Matt. 
25, 31). But there is another feature as- 

89 



The Age Times 

sociated with his second advent which the 
Scriptures clearly teach, and which is very 
precious to the believer. It is called the 
Rapture or Parousia, and has reference to 
the coming of the Bridegroom into the air 
to catch away his church before the Tribula- 
tion period can begin — seven years before 
the revelation. In presenting this phase of 
the Lord's return, we will attempt to answer 
three questions : Why he will come secretly ; 
how he will come; and when he will come. 

WHY HE WILL COME SECRETLY. 

This is a truth in which Bible students are 
not in accord. The necessity of the Lord's 
secret return for the church before the pro- 
phetic program can begin is not apparent to 
all who love his appearing. We should be 
able to give a reason for the hope that is in 
us, and this is the believer's shining hope. 
There are several reasons why this event 
will occur. 

1. In the first place, his secret return is 
necessary to give climax and consummation 
to a divine love story. Christ's love for the 
church has influenced all the ages past. We 
were chosen in him from before the founda- 
tion of the world. Christ loved the church 
and gave himself for it 27 , teaching that the 
27 Ephesians 5.26. 

90 



Dispensation of Grace 

one body had special place in the atone- 
ment. 

The relation Christ sustains to the church 
is symbolized in Scripture by the most sacred 
human bond. From Romans, fifth chapter, 
we learn that the first Adam and Eve were 
types of the last Adam and his bride, the 
church. Isaac and Rebecca foreshadowed 
the same great truth, as well as Jacob and 
Rachel, Joseph and Asenath, Boaz and Ruth , 
David and Abigail. These are pictures 
painted by fingers divine, showing the ex- 
alted relation Christ sustains to his church, 
while Solomon and the Shulamite pointed to 
the consummated union — the marriage of 
the Lamb. Christ's devotion unto death to 
his chosen bride is a divine love story re- 
lated to all the ages, and is far more roman- 
tic and tragic than the most fascinating tale 
of human fact or fiction. 

This love story is the leading feature of 
this age. The seven truths already pre- 
sented under "present truth" afford abun- 
dant proof of this fact. It is also a prom- 
inent feature of the next age. The church 
is a preparation for Christ's earthly reign, 
and the day of manifestation for the King 
will be the day of manifestation for the sons 
of God (Rom. 8.19). The hour when the King 
will be exalted in the earth will be the hour 
of exaltation for the church. It is then that 

91 



The Age Times 

the saints will be promoted to distinguished 
place and service — when they will judge the 
world, judge angels, and reign over a re- 
deemed earth (1 Cor. 6.2). 

It will be the day of God's triumph over 
the ways, works and wisdom of Satan, and 
this in itself would be sufficient reason for 
the Lord's return and the translation of the 
saints. The one body is spiritual, and the 
patient constructive work required in its 
building is being carried on under cover. Be- 
cause of its nature and purpose, the church 
remains a mystery to the world, but the day 
of manifestation is coming. This divine mas- 
terpiece will be lifted into the heavens as an 
exhibition to angels and archangels, princi- 
palities and powers, of the sovereign grace 
and infinite wisdom of God. It will be a 
witness to the fact that divine wisdom has 
thwarted all the plots and plans of Satan, 
and changed all partial evil into universal 
good. Then it will be true of the workers 
of iniquity, "their efforts, tho they wist it 
not, God's very will and purpose wrought." 

2. The principles on which salvation is 
provided demand the translation of the 
church previous to the period of hardening 
judgments, called the great tribulation. The 
believer is saved thru a vicarious sacrifice, 
and therefore on righteous grounds. He is 
a just God and savior (Isa. 45.21). Full 

92 



Dispensation of Grace 

and adequate satisfaction was rendered at 
the cross for sins, which makes further judg- 
ment impossible. The promise is given that 
the believer shall not come into judgment 
but "is passed from death unto life" (John 
5.24). Christ was made sin for us; he was 
punished for our sins 28 ; he put away sin by 
the sacrifice of himself ; and the believer will 
never be judged for sin or sins, but only for 
service. The great tribulation means a se- 
ries of hardening judgments upon a wicked 
world, under which Israel and the false 
church will suffer (Zech. 13.9; Eev. 18.6). 
The church which is his body has no place 
here, and can never be touched by these 
judgments. Justice forbids it, and sovereign 
grace makes it impossible. 

3. The divine program calls for the rap- 
ture. Speaking of the church, Paul says: 
"We must all appear before the judgment 
seat of Christ" for rewards, and since this 
event occurs in heaven, the church must be 
caught up for that solemn ordeal that will 
take place during the tribulation (2 Cor. 
5.10). Judgment for rewards is a prepa- 
ration for the marriage supper — an event 
which also takes place in heaven (Rev. 19.8, 
9). The marriage supper of the Lamb oc- 
curs just before the King comes to earth, 
and, therefore, the church must be lifted 
28 isa. 53.10. 
93 



The Age Times 

into the heavens before the tribulation, in 
order to make these events possible. The 
fact is repeated again and again that the 
saints of this dispensation come with the 
King when he returns in power, and how 
could they come with him if he had not come 
for them at some previous time! 

The Lord my God shall come and all his 
saints with him (Zech. 14.5). At the coming 
of our Lord Jesus Christ with all his saints 
(1 Thes. 3.13). When he shall come to be 
glorified in his saints (Jiide 14). And the 
armies which were in heaven followed him 
upon white horses, clothed in fine linen, 
white and clean (Eev. 19.14). 

According to the divine plan, the saints 
shall judge the world with him 29 , and it is 
necessary that they should be judged before 
they share with "the Judge of all" in such 
important service (Acts 17.31). 

4. Furthermore, it is promised that the 
church shall be lifted above the scene be- 
fore the tribulation begins. The w T ord given 
to the Philadelphia church holds to the end : 
"I also will keep thee out of the hour of 
temptation which shall come upon all the 
world'' (Eev. 3.10). "The Lord himself 
shall descend from heaven. Then we which 
are alive and remain shall be caught up to- 
gether with them in the clouds to meet the 
20 l Cor. 6.2. 

94 



Dispensation of Grace 

Lord in the air, and so shall we ever he 
iritt the Lord" i 1 Thes. L16, 17). Thi 
uot the same event as dial referred to by 
the Master in Matthew 25.31— "When the 
Son of Man shall come in his glory, and all 
the holy angels with him &c." Pan! sp<- 
of the coming of the Lord in Thessalonianc ; 
Jesus speaks of the coming of the Son of 
Man in Matthew. Pan! speaks of his coming 
alone; Jesus speaks of the angelic retinue 
Paul speaks of his coming into the air; Jesus 
speaks of his coming to earth to Mount 
Olivet where his feet shall again stand 
(Zeeh. 14.4 1. 

Two events are plainly intended in Tims 
2.13. The Syriac Version reads: "Looking 
for that blessed hope, and the manifestation 
of the glory of the great God and our Life* 
giver, Jesus the Messiah/ 5 A contrast is 
plainly intended here between the hope of 
his secret appearing mentioned in Heb. 9.2* 
and his appearing in glory when every eye 
shall see him (Rev- 1.7; . "That blessed 
hope" has reference to his coming for the 
church: hifl "appearing in glory/' to his 
coming with the saints to judge the nations; 
and rf-'.^n from David'fl throne. If further- 
proof were needed of the two events it is 
found in 2 The-. 2.7, where the one who re- 
strains evil and hinders the coming of the 
Antichrist is plainly the Holy Spirit in the 

95 



The Age Times 

church. When he is "out of the midst" 
thru the rapture of the church that wicked 
one will be revealed, and not till then. 

5. Finally, the position of the church 
above the scene during the tribulation, as 
presented by John in Revelation, would seem 
to be conclusive proof of the point in ques- 
tion. In chapters four and five the scene is 
in heaven. In chapter four, verse 1, the 
trumpet sounds and the church is caught up 
with John according to 1 Thes. 4.16. In 
chapter 5, verses 8 to 10, the church is 
plainly of the redeemed company who wor- 
ship the King, saying: "Thou hast re- 
deemed us to God by thy blood out of every 
kindred, tongue, people and nation, and 
hast made us unto our God a kingdom of 
priests, and we shall reign over the earth." 

The twenty rfour elders represent Israel, 
and the four beasts or "personalities" rep- 
resent the church in heaven, who not only 
join in the coronation song, but are inti- 
mately associated with the Lamb in direct- 
ing the three series of hardening judgments 
upon the world (Eev. 5.8-16; 6.1, 3, 5, 7; 
15.7; 19.4). 

For the same reason that Sodom could not 
be destroyed until Lot was out of it, there 
can be no judgment upon the world in any 
prophetic sense until the church is lifted 
above the scene. 

96 



Dispensation of Grace 

HOW HE WILL COME. 

The parousia will be a sudden and swift 
visit to the earth on an errand not related 
to the world, but the result of his visit 
will soon be felt in every relation of life. 

1. It should be needless to say that the 
Lord's return, mentioned hundreds of times 
in the New Testament, is not synonymous 
with death. We are expected to love his ap- 
pearing, and it is not intended that we 
should love the appearance of an enemy, and 
such an enemy as death! In art death is 
seen as a cruel monster ignoring love's 
earnest entreaties, laying his icy hand on 
prince and peasant, and stealing from the 
home its priceless treasure. But the Lord's 
return is a comforting hope, in which life 
will be given to the dead; strength, to the 
weak; and sorrow will be forever turned to 
joy. 

2. The Lord's return must not be con- 
founded with the destruction of Jerusalem 
by Titus in A. D. 70. This idea has grown 
out of a careless reading of Matthew 24 and 
Luke 21. Matthew and Luke both picture 
the end of the age, but Luke alone foretells 
the destruction of the Jewish temple and 
city in the first century (Luke 21.20-24). 

3. It is not the end of the world, but it 
will mean the end of the age. The Greek 

97 



The Age Times 

words used in referring to the world are 
familiar to the Bible student, kos/xos means 
the material universe as well ordered and 
beautiful 30 ; dtcbv means a period of time; 
an unbroken age. According to Thayer, 
dtwu is the world under the aspect of time; 
K0 9/I0?, under that of space. The New 
Testament writers use the word dtwv to 
distinguish this age of wickedness, calamity 
and misery, from the future age of glorious 
achievement and abundant blessing under 
the beneficent rule of the Messiah. 

A free translation of these terms is often 
misleading. For example, when the disciples 
are made to say : "Tell us when shall these 
things be, and what shall be the sign of thy 
coming and of the end of the world," they 
are misrepresented, for they only inquire as 
to the end of the at 6v or age — this age 
of wickedness and failure which must pre- 
cede the age of his glorious power, which 
his coming would introduce. 

4. When the hour has come for heaven's 
royal Prince to take unto himself "the 
King's daughter who is all glorious within," 
he will not send Gabriel who stands in the 
presence of God; nor Michael the prince of 
Israel; nor angelic host, to conduct her 
into the palace of the King. He will come 
himself in person. "This same Jesus which 
30 Heb. 9.26. 



Dispensation of Grace 

is taken up from you into heaven, shall so 
come in like manner as ye have seen him 
go into heaven" (Acts 1.11). "And if I go 
and prepare a place for you, I will come 
again and receive you unto myself, that 
where I am there ye may be also." Paul 
gives further emphasis to this truth when 
he says: "The Lord himself shall descend 
from heaven" to raise the dead, change the 
living, and lift them into his presence; "and 
so shall we ever be with the Lord" (1 Thes. 
4.16, 17). 

5. He will come as a friend. He will not 
condemn, reproach or upbraid the carnal 
or careless believer. Some will be ashamed 
before him at his coming, but not because of 
his attitude toward them (1 John 2.28). It 
is the time of love. Later, at the judgment 
seat of Christ, his faithfulness will be seen. 
"The voice of my beloved, behold he Com- 
eth, leaping upon the mountains, skipping 
upon the hills" (Cant. 2.8). 

6. Silently, as the day dawns when the 
night is done, he will return, for the world 
will not hear. Nature teaches that God's 
constructive work is done silently, while his 
destructive work is accompanied with noise. 
As there was no sound of a hammer in the 
construction of Solomon's temple, so shall it 
be in putting together this spiritual temple, 
of which that was an accurate type (1 Kings 

99 



The Age Times 

6.7; Eph. 2.22). 

7. If he comes silently, he will also come 
secretly. From the Lord's teaching on the 
subject we may infer that he will come for 
the church in a way so mysterious as to 
leave the world entirely ignorant of the 
event, at least, for a brief time. "In that 
night there shall be two in one bed; the one 
shall be taken and the other left" (Luke 17. 
34). 

WHEN HE WILL COMB. 

As to the time of his return, we are left 
in suspense and commanded to watch, for 
w r e know not the day nor the hour; but it 
is intended that we should know the signs of 
his appearing. "In the last days perilous 
times shall come; men's hearts failing them 
for fear, and for looking after those things 
which are coming on the earth." Many shall 
depart from the faith, giving heed to se- 
ducing spirits, and doctrines of demons." 
"When these things begin to come to pass, 
then look up and lift up your heads, for 
your redemption draweth nigh." 

1. Considered dispensationally, we know 
that nearly six thousand years have passed 
into history, and that Christ's reign from 
David's throne will begin with the seventh 
thousand years, of which the Sabbath or sev- 
enth day is a Scriptural type (Col. 2.17). 
100 



Dispensation of Grace 

2. Considered mathematically, there is 
really nothing in Scripture to aid us in our 
quest. This age being parenthetical, the 
figures found in prophecy cannot apply to it, 
or measure in any sense its duration, for it 
is not even hinted in prophecy. But this 
general rule may be laid down — all dates or 
figures that help to determine when six thou- 
sand years have passed into history are 
valuable, for the daw T n of the seventh mil- 
lennium will witness Israel's promised Mes- 
siah ruling the earth from David's throne. 

3. The Scriptural signs already pointed 
out under "present truth" and "the mystery 
of iniquity" afford us a certain guide as to 
the end of the age and the imminence of the 
second advent. When children shall be 
"disobedient to parents," and "men shall 
be lovers of their own selves, covetous, 
boasters, proud, blasphemers," we may 
know that the perilous times of the last days 
are with us (2 Tim. 3.2). When the pro- 
fessing church shall say : "I am rich and in- 
creased in goods, and have need of noth- 
ing," we have certain proof that the apos- 
tasy so long foretold has come, and that the 
return of the Lord draw r eth nigh. 

"I ean almost hear his footfall 

On the threshold of the door, 
And the heart, the heart is longing 
To be with him evermore/' 

101 



VI. 
THE GREAT TRIBULATION 



The Lord will come for the church as the 
bright and morning star, which always ap- 
pears before the break of day, and the 
darkest hour this world shall ever know will 
occur just before the rising of the Sun of 
Righteousness with healing in his wings. 

Like all others, this dispensation ends in 
judgment, which will affect Israel and the 
false church (Babylon) in particular and the 
nations in general. These three classes are 
constantly before us in the book of Revela- 
tion> where God's governmental ways are 
so plainly written. 

As Enoch was lifted above the scenes of 
earth before the world was punished for its 
wickedness, so the church which is his body 
will be caught up before the judgments of 
God can descend upon a Christ=rejecting 
world. As Noah's house was sheltered by 
the ark and safely kept in the midst of judg- 
ment scenes, so the faithful remnant of 
Israel will be sealed and pass through the 
Tribulation without the smell of fire upon 
it (Rev. 7). 

This dispensation of grace will end when 
the throne of grace is changed to a throne 
102 



The Great Tribulation 

of judgment (Eev. 4.4). Then Christ will 
leave his place of priestly service at the 
right hand of the Father and take unto him 
his great power as rightful ruler of the 
world. This is the character he will assume 
when he receives the sealed book from the 
Father's hand (Eev. 5.7). It gives him au- 
thority to execute judgment, rule the nations 
as with a Shepherd's rod, and establish peace 
in the earth (John 5.27). 

God hath appointed a day in which he 
will judge the world by that Man whom he 
hath ordained 1 , and that day will begin when 
the Father shall give the lowly Nazarene a 
name and a place more enviable than those 
given to the most favored sons of Adam 
whom the world delights to honor. He shall 
have a name above every name — King of 
kings and Lord of lords. He shall have a 
position of honor and power that no feeble 
clay-king will dispute. Every knee shall 
bow to him and every tongue confess that 
Jesus Christ is Lord to the glory of God 
the Father. Every subject will swear eter- 
nal allegiance to earth's rightful King and 
every sceptre will be laid at his feet, an act 
by which the kings of the earth will acknowl- 
edge that he is sovereign ruler of the world. 

The great tribulation finds explanation 
and justification in this, that God has a con- 
i Acts 17.31. 

103 



The Age Times 

troyersy with the world as to the way they 
have treated his Son; and the severity of his 
righteous judgments will reveal how keenly 
he has felt the insults heaped upon Jesus of 
Nazareth— the contempt for his name, the 
rejection of his atoning work and the rebelr 
lion against his authority. The World has 
said: "We will not have this man rule over 
us," but God has said: "He must reign 
until he shall have put down all rule and all 
authority, and all enemies under his feet" 
(1 Cor. 15.24). What a reign it will be 
when a long-suffering God shall cease to have 
patience with the indifference and insults of 
the world and shall command the Son to 
smite the nations for their wickedness! Then 
the blood of the Lamb will no longer plead 
with men in a language eloquent with love 
and tenderness, and the wrath of the Lamb 
will be seen in the destruction of his enemies 
(Kev. 6.16). 

The three series of hardening judgments 
that will increase in severity until the vials 
full of the wrath of God shall be poured out 
will affect three classes, but in different 
ways. These judgments will be directed 
against the nations, but the Jews will alsQ 
be punished for their dark unbelief. The last 
and severest blow will be struck against the 
false church, composed of all religions of the 
world. A description of this false system 

104 



The Great Tribulation 

is given in Revelation, seventeenth chapter ; 
and an account of its destruction, in the 
eighteenth chapter. 

This dark period will last at least seven 
years — it being the seventieth week of 
Daniel's prophecy, the time necessary to con- 
summate Israel's history, and it will be 
characterized by the reign of the false trin- 
ity — Dragon, Beast and False Prophet. This 
will be a blasphemous counterfeit of Christ's 
universal reign which will immediately fol- 
low. In this tragic period the false Christ 
will so perfectly copy the true that the whole 
world will be deceived (Rev. 13.8). 

The second person of this trinity of evil 
will be the leader and supreme head of the 
political and religious forces during this 
brief period of high-handed rebellion against 
heaven that will mark the close of this age. 
His names will reveal his origin and nature f 
his deeds and doom. Antichrist indicates his 
religious character, for he will assume all 
the prerogatives of the promised Messiah. 
Jesus said : "I am come in my Father's name, 
and ye receive me not ; if another shall come 
in his own name, him ye will receive" (John 
5.43). Unlike the lowly Nazarene, this im- 
poster will announce himself as a great per- 
sonage, like Mrs. Eddy, Dowie and Simon 
the sorcerer. He is called the man of sin r 
because he will embody every element of evil. 

105 



The Age Times 

The terms that mark the development of 
human wickedness are ungodly — not like 
God ; sinner, or transgressor — stepping over 
the line; enmity — hatred so deadly that it 
slew the Son of God; and rebellion, which 
will be revealed in a special way in the next 
age. The man of sin will be the impersona- 
tion of all these elements. He will be the 
highest expression of the natural man in his 
pride, ambition and love of praise. As such 
"he opposeth and exalteth himself above all 
that is called God, or that is worshiped, so 
that he as God sitteth in the temple of God, 
showing himself that he is God." 

He is also called the son of perdition, and 
from this title we may infer that he will be 
an incarnate demon. He will come from 
among the people 2 , and the Scriptures seem 
to trace him to Jewish origin (Gen. 49. 
17; Dan. 11.37). He is called that 
wicked one, or lawless one, which puts him 
in striking contrast with that Holy One (2 
Thes. 2.8). The name most frequently given 
him is the beast, which points to his political 
character. In this role he makes confederate 
the nations of the earth, and marshals all 
their forces for vast and bloody conquests. 
It is the beast that the world worships and, 
as on the plains of Dura, they will bow down 
to his golden image. As idol and foolish 
2 Rev. 13.1 
106 



The Great Tribulation 

shepherd, he will be Jehovah's scourge to 
Israel — one who will "not heal that which is 
broken, but will eat the flesh of the fat and 
tear their claws in pieces." Having rejected 
their true Shepherd, one will be given who 
will destroy and not build up ; who will scat* 
ter them and leave them to famish in deso- 
late places ; but woe to the idol shepherd that 
leaveth the flock! (Zech. 11.16, 17). 

Finally, he is called the king, which is his 
royal title. In this position, he will do ac- 
cording to his will and prosper until the in- 
dignation be accomplished (Dan. 11.36). A 
king for one brief hour, and then cast out 
forever; a prince, but a vile person (Dan. 
11.21) ; crowned, but exalted to heaven in 
pride, a condition which makes his descent 
into hell the more painful! (Rev. 19.21). 
Woolsey said to his secretary, "Cromwell, I 
charge thee, fling away ambition! By that 
sin fell the angels; and how can man, the 
image of his Maker, hope to win by it!" 

This world* leader of the last days is traced 
in the regular line of kings of the four great 
empires, of which Rome is the last; and to 
imitate Christ fully (for that he will do), 
he must adopt the policy of the pope of 
Rome, i. e., "king and priest," a double of- 
fice which Christ will hold on David's 
throne (Zech. 6.13). He will come into power 
peaceably and obtain his kingdom by flat- 
107 



The Age Times 

tery (Dan. 11.21). Being a Jew 3 , he will 
conciliate the Jews ; and a covenant to stand 
for seven years will be made, which will in- 
clude a promise to protect them from their 
northern enemy — Assyria (Dan. 8.27). But 
in the midst of the "week" he will break his 
covenant and reveal himself in his true 
colors. He will set up his image and, like 
Nebuchadnezzar, demand universal worship 
but, because the Jews have been permanently 
cured of idolatry, they will not now bow the 
knee to graven images. This refusal will 
cause immediate hostilities and, for the 
space of three and one half years, the false 
Christ will become God's scourge to the 
Jews, who wickedly rejected their true Mes- 
siah and received another who came in his 
own name. Judah shall be tried and purified 
as silver. Their chastisement will be severe. 
The martyred remnant will resist unto death 
and blood will flow like a river in Palestine 
(Rev. 6.9, 10). But God will hear the pray- 
ers of his people and will speedily deliver 
(Rev. 8.3). 

The seal judgments begin with the first of 
the "week" and are providential in charac- 
ter — wars, famines, pestilence. The trumpet 
judgments which follow are more severe,, 
being directed against God's enemies in gen- 
eral. But the repentant cry of his people 
3 Dan. 11.37. 
108 



The Great Tribulation 

reaches Jehovah's ear, and the blood of mar- 
tyrs pleads for vengeance (Ps. 44 and 83 ; 
Isa. 63.15-19; 64). As a result, the vial 
judgments, filled with the wrath of God, are 
poured out upon the seat of the beast and 
his kingdom (Rev. 16.2-10). These judgments 
will call forth deadly hatred against Jeho- 
vah and his people. In the spirit of immor- 
tal hate and madness of immortal despair, 
the son of perdition, aided by the demon 
world, will make a final struggle for uni- 
versal empire (Rev. 16.14). The beast and 
the kings of the earth w r ith their armies will 
march against the holy city and people for a 
decisive battle. Multitudes, multitudes in 
the valley of decision ! (Joel 3.14) . 

The time has come to decide who is the 
rightful heir to the kingdoms of the world 
— the prince of this world or the Prince of 
life. On they march with arrogant pride 
and presumptuous daring to the great battle- 
field of the ages — the valley of Megiddo, the 
centre of so many conflicts in the past — 
when suddenly, like unto Saul of Tarsus on 
Damascus road, the scene is radiant with 
more than noonday splendor. The Son of 
Man with royal equipage and angelic retinue, 
like a mighty conqueror with becoming 
glory, descends, followed by the armies of 
heaven, the saints (Rev. 19.11-21). His feet 
stand again on Mount Olivet (Zech. 14.4). 

109 



The Age Times 

The earth quakes at the sound of his voice, 
his enemies fall dead before him, and their 
flesh is given to the fowls of heaven (Rev. 
19.18). The beast and the false prophet are 
taken and cast alive into the lake of fire, 
prepared for the devil and his angels (Rev. 
19.20). The Prince of life has conquered, 
and the kingdoms of this world are become 
the kingdom of our Lord and his Christ, and 
he shall reign forever and ever (Rev. 11.15). 

THE COMING OF THE SON OF MAN. 

The coming of the Bridegroom is not an 
Old Testament truth, but the coming of the 
Son of Man to reign from David's throne 
is the constant theme of the prophets. Enoch, 
the seventh from Adam, saw with prophetic 
vision the day of the Messiah, when he 
should come with thousands of his saints to 
judge the world and punish the wicked 
(Jude 14, 15). Job knew that his Redeemer 
would stand in the latter days upon the 
earth and that in his flesh he would see 
him (Job. 19.25). Jacob foretold the com- 
ing of Shiloh, unto whom the people would 
gather as to a shepherd (Gen. 49.10) ; and 
Moses also spake of the advent of a prophet, 
like unto himself, whom the people would 
obey (Deut. 18.15; Acts 3.23). 

The theme of the Psalms being the king- 

110 



The Great Tribulation 

dom, there is frequent reference in them to 
the coming of the promised King. "Let the 
heathen be judged at thine appearing; for 
he cometh to judge the earth; he will judge 
the world in righteousness and the people 
with his truth; for he cometh to judge the 
earth : with righteousness shall he judge the 
world, and the people with equity" (Ps. 89.9 ; 
96.13). 

Isaiah makes frequent reference to Mes- 
siah's coming and reign. He puts the words 
into the mouth of the faithful remnant of 
Israel which they shall utter when they be- 
hold their rejected King returning to them 
once more. "And it shall be said in that 
day: Lo this is our God, we have waited 
for him, and he will save us: this is the 
Lord; we have waited for him, we will be 
glad and rejoice in his salvation" (Isa. 25.9). 
And the glorious things his presence will 
bring are also named. "The Lord shall rise 
upon thee, and his glory shall be seen upon 
thee. And the Gentiles shall come to thy 
light, and kings to the brightness of thy 
rising" (Isa. 60.2). 

The Lord's attitude toward his enemies at 
his coming is expressed in a different strain. 
"For behold, the Lord will come with fire 
and with chariots like a whirlwind, to render 
his anger with fury and his rebuke with 
flames of fire. For by fire and by sword 

111 



The Age Times 

will the Lord plead with all flesh and the 
slain of the Lord shall be many" (Isa. 66.15, 
16). "In that day a man shall cast his idols 
of silver and of gold to the moles and to the 
bats, to go into the clefts of the rocks, for 
fear of the Lord and for the glory of his 
majesty, when he ariseth to shake terribly 
the earth" (Isa. 2.20, 21). 

Jeremiah tells of the righteous Branch to 
grow up unto David, who shall execute judg- 
ment in the land, "for thus saith the Lord, 
David shall never want a man to sit upon 
the throne of the house of Israel" (Jer. 33. 
15-17). 

Daniel gives a graphic picture of Christ's 
coming to rule over a universal empire. "I 
saw in the night visions, and behold, one 
like unto the Son of Man came with the 
clouds of heaven, and came to the Ancient 
of days, and they brought him near before 
him. And there was given unto him domin- 
ion, and glory, and a kingdom, that all peo- 
ples, nations and languages should serve 
him" (Dan. 7.13, 14). 

Zechariah tells how his coming will affect 
those who rejected him. "They shall look 
upon him whom they pierced, and they shall 
mourn for him as one mourneth for his only 
son, and they shall be in bitterness for him, 
as one that is in bitterness for his first- 
born" (Zech. 12.10). He also foretells his 

112 



The Great Tribulation 

coming to the defense of Jerusalem against 
the enraged nations. His feet shall again 
stand on Mount Olivet, when "the Lord my 
God shall come, and all the saints with thee" 
(Zech. 14.3, 4). 

And finally, Malachi speaks of the day 
that shall burn as an oven, and "all the 
proud, yea, and all that do wickedly, shall 
be stubble; and the day that cometh shall 
burn them up, saith the Lord of hosts; but 
unto them that fear his name shall the Sun 
of Eighteousness arise to heal creation's 
woes and flood the earth with light" (Mai. 
4.1-6). The word of the angelic messenger 
to Mary is a confirmation of all these proph- 
ecies and the beginning of their fulfilment 
(Luke 1.32, 33). 

THE NATURE OP HIS COMING. 

There are five vivid pictures and brilliant 
descriptions of Christ's coming to reign over 
the earth from David's throne, given by as 
many different writers. Three of these are 
found in the Old Testament and two in the 
New, and they harmonize in every detail. 
They are given in Daniel 2; Joel 3; Zech- 
ariah 14; Matthew 25.31-46, and Revelation 
19.11-21. These Scriptures teach the fol- 
lowing truths concerning the epiphany : — 

1. The Lord will come suddenly and vis- 

113 



The Age Times 

ibly (Matt. 24.27). 

2. The sun and moon will be darkened 
(Joel 3.15). 

3. He will come in great power and glory 
(Matt. 25.31). 

4. His voice will shake the earth (Joel 
3.15; Eev. 1.15). 

5. He will come in defense of Jerusalem 
(Zech. 14.33). 

6. He will return to the same Mount from 
which he ascended (Zech. 14.4). 

7. There will be great physical changes at 
Jerusalem (Zech. 14.4). 

8. He will come to judge and make war 
upon his enemies (Zech. 14.3; Eev. 19.11). 

9. The beast and the false prophet will be 
slain (Eev. 19.20; 2 Thes. 2.8). 

10. Antichrist's armies will be slain (Isa. 
11.4; Eev. 19.21). 

11. The church will come with him to 
judge the world and reign with him (1 Cor. 
6.2: 1 Thes. 3.13; Eev. 19.14). 

12. He will come to establish peace in all 
the earth, so that nation shall not lift up 
sword against nation, neither shall they 
learn war any more. The Lord shall be 
King over all the earth; in that day shall 
there be one Lord, and his name one (Isa. 
2.4; Zech. 14.9). 

This was the purpose of his advent. He 
was born The Prince of Peace, and he died 

114 



The Great Tribulation 

to make peace by the blood of his cross (Col. 
1.20). He preached peace, and he is coming: 
back again to end forever the cause of dis- 
cord, the spirit of strife, and the custom of 
war among men (Eph. 2.17). "He maketh 
wars to cease unto the ends of the earth ; he 
breaketh the bow and cutteth the spear 
in sunder ; he burneth the chariot in the fire. 
Be still and know that I am God. I will 
be exalted among the heathen ; I will be ex- 
alted in the earth" (Ps. 46.9, 10). 

THE COMING OF THE LORD IN RELATION TO THE 

DIFFERENT CLASSES OF MANKIND AND 

THE GROANING CREATION. 

The purpose of the Lord's return to this 
earth is to take possession of that which he 
has purchased with his own blood. The 
atonement has an infinite meaning. It is im- 
possible to estimate the results of Christ's 
victory over the kingdom of darkness and 
the organized forces of evil. It touches all 
time and eternity; it affects the future of 
two worlds; it concerns demons, angels and 
men ; it secures a future to all creation ; it is 
the hope of this world! Everything touched 
by the curse and tainted by sin is assured 
a restoration to more than Edenic beauty. 
A glorious future is opened up to every 
division of the human family. It gives hope 

115 



The Age Times 

to every class and condition of mankind. It 
touches the entire physical world — the vege- 
table kingdom and animal kingdom. In a 
special sense it affects the spiritual world — 
good and evil. Having spoiled principali- 
ties and powers, he made a show of them 
openly, triumphing over them in it (CoL 
2.15). 

Christ's triumph secures a future to the 
redeemed of all ages; the quickening of the 
material earth to a fruitfulness yet un- 
known; the restoration of a lost world from 
the grave of darkness and sin, from the para- 
lyzing influence of evil, into light and glory. 

The hope of the different classes of man- 
kind will be realized thru the return of the 
Lord to this earth according to prophecy. 

I. THE BELIEVER'S HOPE. 

The individual believer has a special inter- 
est in the results of the atonement. To him 
it is written : "All things are yours" — the 
world, things present and things to come. 

The believer's hope is personal and pre- 
cious. He is more interested in the King 
than in the kingdom (Cant. 2.8; 1 Thes. 
4.17). The child of faith looks forward to 
a heavenly portion and the highest place 
in the kingdom of grace; also to the posses- 
sion of a glorified spirit and a redeemed 

116 



The Great Tribulation 

body like unto his glorious Lord; to unfad- 
ing life and immortal youth, with infinite 
possibilities for growth in wisdom, love and 
truth. 

II. THE HOPE OF THE CHURCH. 

The hope of the church is the hope of 
believers in a collective sense and, therefore, 
one of larger interests and wider vision. The 
church's proper hope is the coming of the 
Bridegroom with all that that will mean to 
her. Her attitude is "looking for that 
blessed hope' 7 — the return of her absent 
Lord, seeing him face to face and being with 
him forevermore (Titus 2.13.) Her hope 
is the presence of the Bridegroom, the judg- 
ment seat of Christ fo? rewards, and the 
marriage supper of the Lamb. Then Christ 
and his bride will be united in bonds of eter- 
nal love, and she will be exalted to his posi- 
tion of honor and power, and to a partner- 
ship in the affairs of his kingdom (Bev. 
3.21). The hope of the church is the re- 
turn of the Lord for his saints before the 
great tribulation (Bev. 3.10). 

III. THE HOPE OF ISRAEL. 

The hope of Israel is the return of their 
King, at the end of the tribulation, whom 
117 



The Age Times 

Jesus said they should not see until the 
time come when they shall say: "Blessed 
is he that cometh in the name of the Lord" 
(Matt. 23.39; Isa. 25.9). But salvation to 
them has a peculiar significance. It means 
the coming of their Messiah who will gather 
them from among the nations 4 , restore them 
to their land 5 , and give them once more na- 
tional distinction and unprecedented pros- 
perity. It means the taking away of their 
reproach, and rending the veil that has hid 
from them the glorious things which are 
theirs by inheritance, but lost to them now 
through unbelief (2 Cor. 3.16, 17). 

The return of their captivity will bring 
to them vast wealth and blessing in earthly 
store. It will give them position among 
men and prestige among the peoples of the 
earth (Isa. 61.6-9). 

IV. THE HOPE OP NATIONS. - 

The hope of nations is deliverance from 
the cruelty, carnage and cost of war; from 
continual strife and the struggle for ex- 
istence. It includes deliverance from un- 
wise and selfish rulers who are the servants 
of a privileged class rather than of the peo- 
ple; who oppress the poor and burden them 
with excessive tribute to be used for the 
4 Jeremiah 31.8-11. 5 Amos 9.14. 

118 



The Great Tribulation 

most wicked ends. It will mean government 
according to the principles of righteousness, 
when class tendencies will be rebuked and 
the varied conditions of mankind properly 
adjusted to each other. It will mean peace 
among nations, when all national questions 
will be settled with such far-seeing wisdom 
as shall work to the best interests of all con- 
cerned. These cherished hopes, and infinitely 
more, the coming of the Son of Man will 
bring to the nations of the earth. 

Then the desire of all nations — abiding 
peace — will have come (Hag. 2.7). The 
sword and the spear in service no longer, 
they are forged into plowshares and pruning 
hooks, for nation shall not lift up sword 
against nation neither shall they learn war 
any more (Isa. 2.4). 

V. THE HOPE OF CREATION. 

There is also a bright future for creation. 
Thru sin everything has passed under the 
law of death (Rom. 8.22). The entire world 
has been touched by the curse and has felt 
its blighting influence. The sighing of the 
winds and the moaning of the waves are 
more than poetic figures — they are witnesses 
to a great calamity. The plaintive tone of 
the birds, pitched on a minor key, is a prayer 
for deliverance from that spell which has 

119 



The Age Times 

hindered them from reaching a clearer note 
and rising to happier strains of praise to 
the Giver of life. The groaning of the beast 
of burden is a prayer, perfectly intelligent 
to heaven, for redemption from that evil 
power that has held them so long under 
its sway, suffering in silence (Gen. 3.14). 
That prayer will be answered. The animal 
creation, dwarfed, dumb and burdened, shall 
be disenthralled. The savage nature, reflect- 
ing Satanic power, shall be changed — the 
lion and lamb shall feed together, and a lit- 
tle child shall lead them (Isa. 11.6). For 
it is written : 4i The creation itself also shall 
be delivered from the bondage of corruption 
into the liberty of the glory of the children 
of God" (Kom. 8.21.) 

THE JUDGMENTS OF THE NEW 
TESTAMENT 

The judgment of the living nations, which 
immediately follows the glorious appearing 
of the Son of Man, calls for treatment here. 
This may best be done by studying the event 
in its relation to the different judgments 
which will take place at different times, each 
having a separate purpose and meaning. 

Justice and judgment are the establish- 
ment of that throne from which the wide 
universe is ruled. While judgment is God's 

120 



The Great Tribulation 

strange work, he can by no means clear the 
guilty (Isa. 28.21). Compensation is a uni- 
versal law, and a judgment day for all 
classes is necessary for rewards and rebukes ; 
for promotion and punishment. God is or- 
derly in all his works, and in the matter 
of judgment there is careful discrimination 
between the various classes of mankind and 
the different standards under which they 
must be tested. There are five different judg- 
ments in the New Testament which take 
place at different periods, each dealing with 
some special class and having some specific 
purpose. 

I. THE JUDGMENT OF THE SINNER ( JOHN 12.31). 

The judgment of the first Adam and, 
therefore, of the entire world occurred at the 
cross. In Christ, the representative of the 
race, who was made a propitiatory sacrifice, 
the "old man" was condemned (Kom. 8.3; 
Mark 14.64), sentenced (Ezek. 18.4; Luke 
23.24) and executed (Isa. 53.7; Rom. 6.6; 
Gal. 2.20). 

Sinful flesh could never be forgiven — it 
must be judged and put to death. At the 
cross God was dealing with the federal head 
of the race; and the career of the natural 
man was there ended when the flesh was 
judged and destroyed (Rom. 7.4). To Noah 

121 



The Age Times 

Ood said : "The end of all flesh is come be- 
fore me ; behold, I will destroy them with the 
earth." And in a deeper sense the cross was 
the estimate, punishment and end of all 
flesh. Sin as an aggregate was dealt with, 
and the sin question forever settled (Heb. 
9.26). 

The death of the "first husband" in 
Romans, seventh chapter, has reference to 
the carnal nature which was judged in the 
person of Christ who was "made sin for us" 
The cross was the end of the flesh and the 
end of sin as to moral results. Now it is 
the Son question — What will you do with 
Jesus who is called the Christ? 

II. THE JUDGMENT OP SONS (1 COR. 11.32). 

It is written: "My people shall not be 
reckoned among the nations" 6 , "nor shall 
sinners stand in the assembly of the right- 
eous" (Ps. 1.5). The children of God be- 
long within the circle of God's family 
and they shall never stand in judgment with 
the world (John 5.24). But a holy God 
must punish sin wherever found and believ- 
ers, in order that they should not be con- 
demned with the world, are judged day by 
day as sons in the Father's house, 
e Num. 23.9. 
122 



The Great Tribulation 

1. This judgment is called chastening (1 
Cor. 11.32). 

2. It is the Father who chasteneth every 
son (Heb. 12.9). 

3. It is evidence of his love (Heb. 12.6). 

4. It is intended to make us partakers of 
his holiness (Heb. 12.10). 

5. It is intended to exercise the soul in 
righteousness (Heb. 12.11). 

6. This judgment may be averted by judg- 
ing oneself (1 Cor. 11.31). 

7. Self judgment is necessary to a healthy 
condition of soul (Dan. 9.3-19; John 12.5; 
Isa. 6.5). It is a prerequisite to an intimate 
relationship with a holy Father. By it 
alone communion is maintained. 

The Greek word iratfkia is translated nur- 
ture (Eph. 6.4) ; instruction (2 Tim. 3.16) ; 
chastening (Heb. 12.7), and chastisement 
Heb. 12.8) ; all of which are included in the 
judgment of sons. 

III. THE JUDGMENT OF SERVANTS (2 COR. 5.10). 

The believer was judged in the person of 
his substitute at the cross, and, as to sin 
or sins, he will never come into judgment 
(Jno. 5.24). He can say: — 

Death and judgment are behind me, 
Grace and glory are before; 
All wrath's billows rolled o'er Jesus 
There exhausted all their power. 

123 



The Age Times 

But he must appear, or be manifested, 
before the judgment seat of Christ, to re- 
ceive rewards for service (Rom. 14.10). Here 
the believer's life will be searched by him 
whose eyes are as flame, to reveal the qual- 
ity of his works, in order to determine the 
measure of reward (1 Cor. 3.13). All that 
has been done with the wrong motive will 
be burned 7 ; but that which stands the test 
— the gold, silver and precious stones — shall 
receive a just and generous reward (Luke 
14.14). 

This judgment has to do with the Chris- 
tian servant's works and, therefore, would 
have nothing to do with the life previous 
to conversion. That was settled at the cross. 
It would seem that the life will be made 
manifest unto God alone, no one else being 
allowed to look into it. "But we are made 
manifest unto God" (2 Cor. 5.11). 

Deeds of merit as we thought them 
He will show us were but sin; 

Little acts we had forgotten 
He will tell us were for him. 

IV. JUDGMENT OP THE LIVING NATIONS (MATT. 

25.31-46). 

The judgment of servants will occur in 
heaven; the judgment of nations will take 
7 Rev. 19.19-21. 
124 



The Great Tribulation 

place on earth when the King conies to 
Mount Olivet with all his saints. 

Not only is Antichrist and his official 
army judged when Christ returns to earth 8 , 
but it is written : "I will gather all nations 
against Jerusalem to battle" (Zech. 14.2). 
This agrees with Matthew 25.32— "And be- 
fore him shall be gathered all nations, and 
he shall separate one from another as a shep- 
herd divideth his sheep from the goats." 

This sifting of nations will take place on 
earth as a preparation for the earthly king- 
dom and will be conducted on a strictly 
moral basis. After the church has been 
caught up, the "gospel of the kingdom" will 
be preached by Jews specially anointed for 
that ministry, and multitudes will accept 
the message that the King is coming, and 
will be saved. This judgment will be a sift- 
ing of the wheat from the chaff, in order that 
the chaff might be destroyed, and the wheat 
become the nucleus of the fifth universal 
empire. 

The church is not included in this com- 
pany, for she sits in judgment upon the na- 
tions (1 Cor. 6.2; Ps. 149.9). 

Israel is not among this company, for it 
is written: "My people shall not be reck- 
oned among the nations" (Numb. 23.9). 

The living nations only are meant, and the 
s l Cor. 3.15. 
125 



The Age Times 

judgment is final — the one class receives 
eternal life; the other eternal death. The 
"sheep" will enter upon the blessings of the 
millennial reign ; the "goats" depart to dwell 
with the devil and his angels. 

This event is also called the judgment of 
the world (Isa. 24.21-23; Psalm 9.19; Acts 
17.31). 

V. JUDGMENT OP THE WICKED DEAD (REV. 

20.11-15). 

This last act in the drama of human his- 
tory is the most solemn event of the ages. It 
will be conducted before the great white 
throne and will occur at the close of Christ's 
earthly reign. The nature of this judgment 
will be considered in its proper place. 



126 



VIL 
DISPENSATION OF RIGHTEOUSNESS 



FROM THE COMING OF THE SON OF MAN TO 

THE GREAT WHITE THRONE 

1,000 YEARS. 

In the seventh and last day of time 1 , the 
vastness of redemption will dawn upon the 
world, and the full fruition of Christ's 
atoning death will be realized. God is 
faithful, and the prayer breathed into the 
disciples' hearts and repeated with a degree 
of sincerity for nineteen weary centuries 
will be abundantly answered when Christ's 
throne is set up on earth and the divine 
will obeyed here as in heaven. 

Among the scattered tribes of Israel and 
Judah there have always been, even in the 
dark ages, a faithful remnant who have not 
ceased to pray for the fulfilment of proph- 
ecy concerning their Messiah and land. To 
this day, under the shadow of the crumbling 
walls of the sacred city, the aged rabbis 
may be heard lamenting the decay of Zion 
in pathetic tones and praying in the lan- 
guage of the seer for her restoration and 
former glory. These sincere heart ^longings 
i 1 Peter 3.8. 
127 



The Age Times 

and plaintive cries of church and Israel for 
the undoing of the curse, for the crushing 
out of evil, and deliverance from oppres- 
sion and wrong, are faithfully recorded in 
heaven, and will be fully realized in the day 
of Christ — in the last dispensation of the 
age times. 

It is not the purpose of the writer to 
produce elaborate arguments in support of 
the position taken on important truths. The 
present study is intended to set forth in 
their order the evident teachings of the 
Scriptures as to the divine purpose and plan 
for the past, present and future dispensa- 
tions and ages. It is generally believed that 
there will be a Millennium, or golden age, 
in which the race will rise to higher planes 
of life than ever before, and in which man's 
fondest hopes and fairest dreams will be 
realized. This belief is doubtless universal, 
but the way it is to be accomplished and 
the nature of the age to come are points of 
difference among religious teachers. 

This doctrine called Chiliasm — the belief 
that Christ will reign upon earth a thou- 
sand years visibly and personally — was the 
accepted interpretation and teaching of the 
church for more than two centuries and 
was regarded as "the doctrine of our Lord 
and his apostles." Gibbon, who speaks with 
disinterested accuracy, says: "The ancient 

128 



Dispensation of Righteousness 

and popular doctrine of a Millennium was 
carefully inculcated by a succession of 
fathers from Justin Martyn and Irenaeus, 
who conversed with the immediate disciples 
of the fathers, down to Lactantius, who was 
the preceptor of the son of Constantine. It 
appears to have been the reigning sentiment 
of orthodox believers. " In the third century, 
however, a school of interpretation headed 
by Origen so spiritualized the Scriptures as 
to set aside the literal and evident teach- 
ing of the Master — a system of interpreta- 
tion that has been condemned by many able 
authorities. 

When Constantine came to the throne in 
the beginning of the fourth century, the 
Roman empire became nominally Christian, 
and many imagined that the golden age was 
at hand and that the promised kingdom of 
peace was visible on earth. Eusebius went 
so far as to apply such Scriptures as Isaiah 
35 ; 49.13-23, and 54.11-14, to the Constantine 
reign. The church, in fellowship with the 
world, gradually lost her vision, vitality and 
virtue, as she passed into the dark ages, 
made darker still by the banishment 
of this star of hope from the religious 
sky, which only shone with fitful gleams 
through rifts in the clouds of ignorant and 
superstitious teaching. This inspiring truth 
was again revived when the reformers of the 

129 



The Age Times 

sixteenth century proclaimed the blessed 
hope and cheering promise of the Lord's re- 
turn and reign. During the last century, 
many branches of the Christian church have 
given it prominent place in their creed and, 
as a result, it has gained almost the prom- 
inence it had in the early periods of Chris- 
tianity. 

The important features of Christ's earthly 
reign may be set forth in the following 
order : — 

I. In the first place, his kingdom will be 
established on earth in answer to the Lord's 
prayer — "Thy kingdom come; thy will be 
done in earth as it is in heaven" (Matt. 6.10; 
Psalm 22.28; Zech. 14.9; Psalm 72). 

The kingdom of his dear Son may be seen 
in type and shadow. The important features 
of the great empires of the past indicate 
to us the nature of the fifth universal em- 
pire of the future. Daniel's words to Neb- 
uchadnezzar are plainly prophetic. "Thou, 
O king, art a king of kings, for the God of 
heaven hath given thee a kingdom, power, 
strength and glory." Here we have a glimpse 
of earth's rightful Lord, whom this ancient 
monarch but faintly foreshadowed. The 
kingdom exists now in mystery (Matt. 13. 
11), having been set aside for the church 
(Acts 1.6). In the next age it will have full 
manifestation. The definite advancement that 

130 



Dispensation of Righteousness 

the centuries have brought, as well as the 
permanent gains of the present age, are pre- 
paring the way and making possible his 
glorious reign among men. 

II. Important features of the coming 
kingdom from the viewpoint of God in re- 
demption. 

1. The distinguishing feature of this im- 
portant period will be the absence of Satan 
from the earth. The binding and casting 
out of the dragon, called the devil and Satan, 
marks the advent of the golden age, when 
the things eye hath not seen nor ear heard 
will be fully realized (Eev. 20.1-3). 

2. It will be a universal reign — the fifth 
and last empire on earth. "He shall have 
dominion from sea to sea, and from the river 
unto the ends of the earth. Of the increase 
of his government and peace there shall be 
no end" (Psalm 72.8; Isa. 9.7). 

3. It will be an unbroken reign of one 
thousand years, in which he will put down 
all rule and all authority and power (Rev. 
20.6). 

4. The curse will be removed from the 
ground as well as from the animal creation 
(Isa. 11.6-10; 55.12, 13; Amos 9.13; Rom. 
8.19-23). 

5. The curse being removed, human life 
will be greatly prolonged. The child will 
die a hundred years old, and the saints will 

131 



The Age Times 

live and reign with Christ one thousand 
years (Isa. 65.20; Eev. 20.6). 

6. Kighteousness is the keyword for this 
period and has a twofold meaning. First, 
it refers to the divine attribute that shall 
be specially emphasized in this dispensation, 
and then to the effect it will have upon 
human character and conduct. 

This fourth dispensation is often referred 
to as "the day of the Lord," expressing al- 
ways in the Old Testament as in the New, 
the thought of judgment. Justice and judg- 
ment are the establishment of his throne on 
earth as well as in heaven ; hence it is writ- 
ten : "When thy judgments are in the earth 
the inhabitants of the world will learn 
righteousness" (Isa. 26.9). Six days meas- 
ure man's week of toil, and six thousand 
years of human toil and trouble, of trial and 
triumph, are called man's day in Scripture 
(1 Cor. 4.3). The seventh thousand years 
is called the day of the Lord, of which the 
seventh day when God rested is an accurate 
type (Col. 2.17). The time beyond the day 
of the Lord, the eighth day, is called "the 
day of God" (2 Peter 3.12). 

The day of the Lord will be a solemn 
searching time for the sons of men. "The 
day of the Lord cometh, for it is nigh at 
hand, a day of darkness, as the morning 
spread upon the mountains" (Joel 2.2). 
132 



Dispensation of Righteousness 

"Shall not the day of the Lord be darkness 
and not light ? even very dark and no bright- 
ness in it" (Amos. 5.20). "Behold I will 
send you Elijah the prophet before the com- 
ing of the great and dreadful day of the 
Lord" (Mai. 4.5). 

Peter has in mind the same truth when 
he says the day of the Lord will come as a 
thief in the night (2 Peter 3.11). Paul has 
reference to the beginning of that day when 
he says : "And to you who are troubled rest 
with us, when the Lord Jesus shall be re- 
vealed from heaven with flaming fire, tak- 
ing vengeance on them that know not God 
and that obey not the gospel of our Lord 
Jesus Christ" (2 Thess. 1.7, 8). He also 
speaks of it as "the day of Christ," which 
suggests a contrast with this age, well 
termed the devil's day; for he is now, 
in a larger sense than we are willing 
to admit, "the god of this world." But 
Christ, who is now rejected and by the 
world disowned, will have his day of 
power in the next age, when the works of 
Satan will be completely overthrown. "Je- 
hovah said unto my Lord, Sit thou at my 
right hand until I make thine enemies thy 
footstool" (Ps. 110.1). The day of the Lord 
will be an unbroken reign of one thousand 
years, in which mercy and truth will meet 

133 



The Age Times 

together; righteousness and peace will kiss 
each other. 

The scene being on earth, the highest 
moral test will be applied to character and 
conduct; but it will be righteous judg- 
ment of the King who shall reign in 
righteousness (Isa. 32.1). The work of 
righteousness shall be peace; and the effect 
of righteousness, quietness and assurance 
forever (Isa. 32.17). 

7. The kingdom will begin with a con- 
verted people. Only such will be allowed to 
enter it (John 3.5) . Of Israel it will then be 
true, "All shall know me from the least to 
the greatest, for thy people shall be all 
righteous" (Isa. 60.21; Heb. 8.11). The 
earth will be full of the knowledge of the 
Lord as the waters cover the sea, and all 
nations shall yield willing obedience to the 
King (Isa. 11.9; Ps. 72.11). It is then that 
God will pour out his spirit upon all flesh, 
and the sons and daughters of Israel will 
become prophets, seers and sages (Joel 2.28). 
The thoro preparation by fire and by sword 
will make possible these times of refreshing 
from the presence of the Lord (Isa. 60.21; 
Ps. 46.8). The Spirit of Jehovah will be 
in Israel and upon them for service (Ezek. 
37.14; Isa. 44.3). He will give them a new 
heart, write his laws in their hearts and 
134 



Dispensation of Righteousness 

fause them to walk in his ways (Isa. 2.2; 
Ezek. 36.27). 

The sermon on the mount will have full- 
est application to human motive and action 
and the standard of human conduct will be 
necessarily high; but, with the absence of 
Satan and his organized forces, it will be 
comparatively easy to yield willing obedi- 
ence to the will of the King and to the laws 
of his kingdom (Psalm 72.11; Acts 3.22, 23). 

THE LAST REVOLT. 

After one thousand years of universal sub- 
jection to the "great King," Satan will again 
be loosed from his prison house and will 
go forth to deceive the nations of the earth 
and gather them together to battle. It is a 
marvelous thing that, after many centuries 
of the kind and beneficent rule of the Prince 
of Peace, the arch-fiend should be able to 
marshal a mighty host who are willing with 
daring presumption openly to defy Christ's 
authority. But it is consistent with man's 
nature and a faithful comment on the per- 
verseness of the human heart that he should 
respond, then as now, so quickly to Satanic 
power and plot. 

They will go up against the "beloved city" 
as Antichrist's armies had done, thinking 
to dethrone the King and usurp the king- 
135 



The Age Times 

dom; but they shall be like stubble before 
the flame, for fire from heaven wilL devour 
them, and the devil that deceived them shall 
be cast into the lake of fire and brimstone, 
where the beast and the false prophet are, 
to be tormented day and night for ever and 
ever (Rev. 21.8-10). Here is the end of man's 
foe and also the end of all strife in the 
earth. 

THE GREAT WHITE THRONE. 

Looking at this sublime sketch given by 
seraphic John, we are at once impressed 
with the grandeur of 

THE SCENE, 

and its setting amid the shaking of worlds. 
Hoary time has run its course and the 
divine plan for the age times is about to be 
consummated. God in redemption has been 
fully revealed and God in government is 
about to complete his work. The church 
has been exalted to distinguished place and 
service. Israel has been restored and greatly 
enlarged. The nations have been judged and 
have enjoyed the benefits of Christ's peace- 
ful reign. The last revolt, inspired by the 
archs fiend, has been punished, and Satan has 
been cast into the lake of fire. Now the en- 
tire scene is to be transferred from the 

136 



Dispensation of Righteousness 

sphere of time into the eternal world and 
placed under new laws and conditions. 
There remains one act more that belongs to 
the realm of the finite, and that is the judg- 
ment of the last day. 

The great white throne is set out in in- 
finite space and the Son of Man, to whom 
all judgment is given, sits as arbiter of 
human destinies (John 5.22). To the call 
of final trumpet the dead rise from earth and 
sea, from Hades and the grave. The old 
earth, which has often trembled under foot- 
steps divine, is shaken to its foundations by 
the voice of Omnipotence and passes away 
to give place to a kingdom that cannot be 
removed. The "day of the Lord" will close 
with a whole world in conflagration. Moun- 
tains will be lit like torches, whose flames 
will be fed with internal fuel. Cities will 
be swept with flaming tempest like Sodom 
and Gomorrah. "The elements shall melt 
w T ith fervent heat, the earth also and the 
works that are therein shall be burned up" 
(2 Peter 3.10, 12). The Son of Man will 
come in flaming fire, which will sweep the 
surface of the earth in that hour, leaving 
the wicked as ashes under the soles of the 
saints' feet (Dan. 7.10; 2 Thes. 1.8; Mai. 
4.1). But the baptism of fire that will issue 
in a new earth, referred to by Peter, will 
occur at the close of the millennial reign. 
Then the heavens that have waxed old as 

137 



The Age Times 

doth a garment shall pass away with a great 
noise — they shall be rolled together as a 
scroll and as a vesture they shall be folded 
up, while the new heavens and the new earth 
appear. 

The scene is overwhelming in its grandeur, 
fearful in its wreckage of time's institutions 
and destruction of human works, dreadful in 
devouring flame, We are led to inquire as to 
who shall appear on this scene and witness 
this awful transformation. Those who are 
summoned here, the 

SUBJECTS OF JUDGMENT, 

are mentioned as a single class and are 
plainly the wicked dead of all ages. 

The church is not among this company, 
for she has already enjoyed a millennium of 
exalted service. Israel is not in question 
here, for her tribes have long since been 
dwelling peacefully in their allotted land. 
The nations are not meant, for they were 
sifted and chastised at the beginning of the 
reign of peace. The wicked dead only are 
meant — the impenitent of all ages, who re- 
jected the divine message of grace and are 
therefore reserved for this solemn day. The 
great company that assemble here are gath- 
ered from earth and sea — from the cities of 
the dead. From Cain down to the end of 
138 



Dispensation of Righteousness 

time they have remained in the silent tomb, 
hearing not the tramp of God in the resur- 
rection of the just, for no uncircumcised 
ear will hear the call intended to awaken 
the redeemed of the Lord. 
Notice further the 

SEARCHING TEST 

for this important occasion, pointed out by 
the inspired seer. "The books were opened" 
— heaven's record of human deeds. A book 
of remembrance is kept for those who love 
him, and a faithful record is also kept of 
those who rebel against him. The rebellious 
are here judged according to their works, 
not according to their faith, for they have 
not believed the record God gave of his Son ; 
not by grace, for divine grace has been re- 
jected. They make no plea of Christ's fin- 
ished work, for that has been ignored. Hence 
the necessity of meeting the impenitent on 
their own plane, the ground of their own 
w T orks, since they have refused to step into 
grace and stand on redemption ground. 

The books have been kept by angelic 
chronicler and human deeds recorded with 
divine precision. Human biographers may 
pass over the sinful and selfish deeds of 
men who have risen to fame and fortune, 
recording only deeds good and great for 

139 



The Age Times 

posterity to read and praise; but no such 
record is kept in that world where truth 
reigns and is worshiped. This reckoning 
is not arbitrary, for there is another record 
which must necessarily correspond with this 
one, but which is wholly under the control 
of the creature. Every one creates his own 
moral world in which he must live forever. 
Well has it been said : "The hell to be en- 
dured hereafter, of which theology tells, is 
no worse than the hell we make for ourselves 
in this world by habitually fashioning our 
character in the wrong way. We are spin- 
ning out our fates, good or evil, and never to 
be undone. Every smallest stroke of virtue 
or vice leaves its never so little scar." Hu- 
man deeds are indelibly written on the 
character which every mortal is building — 
a life work which goes on unceasingly until 
the heart, life's engine, throbs no more; and 
the material with which we build is thought, 
purpose and deeds. It is a structure that 
shall endure when chiseled statue and pol- 
ished monument shall have crumbled to 
ashes, for it is building for eternity. When 
all temporal abodes have passed away, we 
will live on in the house we have reared, in 
the character we have formed out of life's 
opportunities and activities. 

On the imperishable natue every deed has 
been permanently stamped and becomes a 
140 



Dispensation of Righteousness 

part of our experience, our joy or sorrow, 
hope or despair — a part of our real con- 
sciousness forever. Never a thought but its 
impress is left upon the soul ; never an action 
that has not its lasting influence. And if, 
as many hope, a kind Father should blot out 
the heavenly record, still every deed is 
counted deep down in nerve fiber and soul 
life which time can never efface. 

A third record of human deeds is kept on 
memory's scroll, which will remain a part 
of one's eternal possessions. Such are the 
laws of mind that nothing is ever forgotten. 
Everything that has commanded attention 
has left a picture on memory's walls that 
will ever pass in review before us. "Son, 
remember," were the words of the patriarch 
to the unclothed spirit in Hades, teaching 
that memory will furnish constant food for 
remorse and deepen the soul's anguish. Let 
heaven's record be blotted out and never 
appear against us and' the deeds written in 
character miraculously effaced, the indelible 
record on memory's page would still remain 
to bring the past continually into view and 
make it a part of our experience. Were 
there no divine tribunal, memory would 
forever bring our deeds before the throne of 
conscience to be punished with unmitigated 
remorse and anguish. 

But there is no standard in man suffi- 

141 



The Age Times 

ciently high for the measurement of human 
motive and conduct. Far beyond the highest 
conception of life, far beyond the throne of 
conscience is the exalted throne of divine 
justice, before which every creature shall 
stand and be judged by him who is worthy 
to sit upon it. Hence we read of the mighty 
host who are raised up by Omnipotence 
before the great white throne to face the 
record of the open books. One by one they 
pass in solemn review before the searching 
gaze of a holy God to receive a sentence from 
which there is no appeal, and pass to their 
final doom. From those dizzy heights, with 
nothing now beneath their feet, they descend 
into the pit of the abyss — into eternal night 
forever. Shut out from heaven — how much 
that will mean! Separated from God — a 
greater calamity ! And shut in with demons 
— in the regions of death and despair! 

There is no appeal from this sentence, no 
refuge and no hope. It is judgment without 
mercy and reward without favor. The har- 
vest of a deliberate sowing must be reaped 
and the unalterable law of increase will be 
fulfilled, allowing no word of complaint 
against the Author of life and law. Punish- 
ment is seen to be selMmposed, and man, 
the architect of his own fortune. The law 
of compensation is justified and there is 
no escape from its sentence. Justice is 

142 



Dispensation of Righteousness 

revealed in every ruling and no feeble voice 
will be raised against the divine decision. 

No change will come to those regions of 
death which lie beyond the fixed gulf, from 
which there is no return. Hope ever gives 
strength to the heart, and could she, with 
her radiant face and beaming eyes, speak 
to these prisoners of despair and tell of re- 
lease after ages have run their course, the 
sting of death would be gone and the power 
of despair would be broken. But no ray of 
hope shall ever penetrate that dark domain 
where God's smile never rests, but his wrath 
abideth; where the inhabitants have passed 
the line of human choice, and where the 
voice of redeeming love is hushed forever. 
And therefore they are lost — irretrievably 
lost — forever lost ! 

THE ETERNAL STATE NEW HEAVENS AND NEW 

EARTH (REV. 21.22). 

Concerning the present order of things, it 
is written : "They shall perish, but thou re- 
mainest, and they shall all wax old as doth 
a garment, and as a vesture shalt thou fold 
them up, and they shall be changed; but 
thou art the same and thy years shall not 
fail" (Heb. 1.11, 12). He who laid the foun- 
dations of earth, shall outlive the elements 
of time, the wreckage of centuries and the 

143 



The Age Times 

conflagration of worlds ; and, as one fair as 
the morning, clear as the sun, and with the 
dew of youth upon his brow, he shall remain 
to bless the redeemed of all ages and impart 
to them immortality. 

The old order with its changing elements 
is forever passed and the scene is now in 
^very sense beyond the limits and touch of 
time. Things that are seen are temporal, 
things that are not seen are eternal. "Be- 
hold I make all things new." The shadow 
gives place to the substance, and every crea- 
ture passes under new laws which must 
necessarily admit of continued growth and 
unlimited possibilities in wisdom, love and 
truth. "He that is righteous let him be 
righteous still more; and he that is holy let 
him be holy still more" (Eev. 22.11). 

1. The church — the heavenly Jerusalem — 
which will be suspended in mid=heaven dur- 
ing the millennial reign as God's habitation, 
will descend to the new earth, and the taber- 
nacle of God will be with men. There will 
then be a perfect state. There will be per- 
fect life — "no more sea ;" perfect cleansing — 
"no more curse;" perfect government — "the 
throne of God and the Lamb shall be in it ;" 
perfect service — "His servants shall serve 
him;" perfect holiness — "His name shall be 
in their foreheads ;" perfect state — "no night 
there;" perfect glory — "the glory of God did 

144 



Dispensation of Righteousness 

lighten it" (Rev. 21.23). 

The New and Holy City will be a Perfect 
Place. 

(1) Its situation. During the Millennium 
the city will be in the heavenlies, shedding 
its light and glory over a redeemed earth; 
but in the eternal state it descends into the 
new order and becomes the great metropolis 
of the new earth (Eph. 2.21, 22; Rev. 21.2, 
10). 

(2) Its size. The heavenly city that will 
descend to the new earth far exceeds the 
Jerusalem of millennial fame in extent and 
glory. This will be nine miles square; but 
the heavenly Jerusalem will be fifteen hun- 
dred miles cube! Its length and breadth 
and height are equal (Rev. 21.12). 

(3) Its symbolism. The city will be a 
real place; the gold, real gold; the walls, 
real walls — else how have gates? The ma- 
terial will be real but far superior to that 
of earth (Rev. 21.18, 19). 

(4) Its sinlessness. All the fruits of sin 
have passed away — pain, sorrow, death and 
tears. Its inhabitants are all stainless and 
true (Rev. 21.4, 8, 27). 

(5) Its sanctuary. "The holy places made 
with hands" have had their day and cease 
to be, and here God and the Lamb are the 
temple — the place and object of worship 
(Rev. 21.22; 1 John 4.16). 

145 



The Age Times 

(6) Its service. The worship of God will 
be the chief feature of that glorified life (Ps. 
103.20; Rev. 5.9-14), but it will mean more 
than that. There will be waiting on God, 
for "he also serves who only stands and 
waits." There will be also important minis- 
try. This present life is but a preparation 
for a higher state of existence and a higher 
order of service, and that service is asso- 
ciated with the ages yet to be. 

(7) Its sacredness. God is here with men, 
as in the beginning, and he will dwell with 
them. He is the life, light and liberty, the 
secret of joy in the home of the soul. His 
unhindered presence makes heaven what it 
is — a place of perfect holiness and perfect 
happiness (Rev. 21.3, 23). 

2. Israel, the second in position and glory, 
will occupy a place between the church and 
the nations, symbolized, perhaps, by the 
walls and gates of the city (Rev. 21.5). 

3. The Gentiles, or "nations that are 
saved," shall walk in the light of the eter- 
nal city. During the rule of the Son right- 
eousness will reign, but here righteousness 
will dwell, as no disturbing element will 
ever enter this divinely perfect scene. The 
Son will have delivered up the kingdom to 
God, even the Father, when he shall have put 
down all rule and all authority and power, 
and henceforth it is "the throne of God and 

146 



Dispensation of Righteousness 

of the Lamb" (2 Peter 3.13; 1 Cor. 15.24). 

The fruits of the cross will then be ap- 
parent. Every taint of sin and touch of the 
curse is gone. God shall wipe away all 
tears, and sorrow, pain and death shall be 
no more. The great work of the dispensa- 
tions will be fully accomplished, and the 
wisdom and beauty of the divine plan will 
call forth ceaseless praise. God, who in the 
beginning was unknown, will then be fully 
revealed in all his divine attributes and in- 
finite perfections, and shall become the 
dwelling place and rest of his people, and 
henceforth 



ALL AND IN ALL. 



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PART II.— GOD IN GOVERNMENT 
A Plan of the Agbs 

PREFATORY. 

In the dispensations we have seen the Au- 
thor of redemption's wondrous plan; in the 
ages we may see the "Most High who ruleth 
in the kingdom of men, and giveth it to 
whomsoever he will." 

God in government is a truth that gives 
foundation to all other truths ; it is the rock 
on which the ages have been built. It has 
reference to the establishment of a perfect 
moral universe — a purpose that has guided 
the Builder of the ages from the beginning 
— and it explains his ways with men thru 
all the weary centuries. There is a marked 
difference between God's governmental ways 
and his ways in redemption. The one has 
to do with moral beings as such; the other, 
with saved sinners on a plane an octave 
higher. God is moving forward with the 
race on both planes, and it is in this fact 
that many of the divine ways with the be- 
liever are explained and vindicated. David's 
life affords a striking example of this truth. 
As a moral being under God's governmental 
ways, he suffered as he made others suffer 
through his sin. He had used the sword 
149 



The Age Times 

in a treacherous way, and the treachery of 
his son, the trials of his home and throne 
ever reminded him of the stern law of re- 
tributive justice. But as a saved sinner he 
was forgiven promptly and lived continually 
under divine favor. 

Saul of Tarsus is also a good example of 
the twofold relation of the believer to God. 
The law of retribution was continually work- 
ing out in Saul's life, even to the end of the 
story. But while God was dealing with him 
on the moral plane, he was filling his life 
with goodness and mercy, and richly bless- 
ing him on redemption ground. 

God in government is working toward a 
perfect moral universe; God in redemption 
is lifting that universe to a high spiritual 
plane, where evil as an experience can never 
he known. 

Were it not for the divine element in the 
history of the race, it would be simply a 
portrayal of endless failure and meaningless 
confusion. But seeing God back of the 
scene, holding the reins of government, put- 
ting down and setting up kings, turning and 
overturning kingdoms, and shaping the des- 
tiny of nations, political history becomes a 
study of absorbing interest. God is the au- 
thor of order; man is ever the cause of dis- 
cord. As we trace their footsteps thru the 
150 



Prefatory 

centuries we are impressed with the fact 
that man, left to himself, is sure to land in 
hopeless confusion, out of which God alone 
can bring order and harmony. 

Among the truths that stand out prom- 
inently in passing from one stage of human 
progress to another are man's utter weak- 
ness and God's infinite power; man's failure 
and God's faithfulness; man's sinfulness and 
God's righteous judgments. 

In the seven ages of Scripture God's gov- 
ernmental ways are revealed, until a state 
is reached in which the divine will shall be 
perfectly obeyed by all creatures, and that 
will mean perfect government. 



151 



I. 

Antediluvian Agb 
from adam to noah 1,656 years. 

Adam was a typical character, in whom 
may be seen God's purpose to rule this earth 
thru a man. Adam was crowned with 
glory and honor as monarch of the earth 
with lordship over the new creation. He 
named every creature in his realm and all 
were in subjection to him; but he proved a 
traitor by allowing his authority to pass to 
an enemy. Thru the fall, in a very strange 
yet practical sense, the kingdoms of this 
world passed into the possession of Satan. 
When he offered them to Christ for his hom- 
age, his present ownership was not disputed 
(Luke 4.6). 

The test in Eden was a test of absolute de- 
pendence upon God and of perfect obedience 
to his will. The result is the sad story of the 
centuries. The entire creation was affected 
by the sting of the serpent, and every crea- 
ture has been dwarfed and blighted by sin's 
withering touch. Adam was driven out from 
the place of authority and the "prince of 
this world" has ruled in his stead. Man 
was left, unrestrained, to the exercise of his 
own self-will and to follow a course inde- 

152 



Antediluvian Age 

pendent of God, who waited in a closed 
heaven for the logical results. After sixteen 
centuries had rolled by, God looked down 
upon the scene and, behold, all flesh had cor- 
rupted his way and the earth was filled with 
violence! Every desire of man's heart was 
only evil continually (Gen. 6.11). Man had 
so hopelessly stained God's fair creation that 
nothing could cleanse it but the waters of 
judgment, by which the whole race was 
swept from the face of the earth. 

In this age there was promise of salvation 
to the obedient, and such as Abel, Seth, 
Enoch and Noah offered acceptable sacri- 
fice and were saved by faith. 

In the garden there were innocence, the 
fall, promise of deliverance through the 
Seed of the woman — and, therefore, hope. 
Out of the garden there w r ere self -will, law- 
lessness, corruption, ending in death. 



153 



It 

Second Age 
noah to abraham 427 years. 

There was but one man who walked with 
God amid the violence and corruption in 
which the first age closed, and he found 
favor in the eyes of the Lord when judgment 
fell upon the race. Noah was a just man 
and perfect in his generation, and he and 
his house were saved according to the elec- 
tion of grace through the ark — a type of 
Christ. 

Again God chose a man to rule the earth 
and headship was conferred upon Noah. As 
in the beginning, all things were delivered 
into his hands (Gen. 9.2) ; and, like Adam, 
the fear of him was upon beast and bird 
and fish of the sea. God established a cov- 
enant with Noah on the basis of sacrifice and 
laid the foundation for government among 
men. This being an age of self-government, 
laws intended for future generations were 
formulated as guides to human conduct and 
for the well-being of peoples and nations 
(Gen. 9.3-6). 

At the beginning of a renewed world, 
God's relation to the earth as its moral 
Euler was sealed by a covenant in which 

154 



Age of S elf = Government 

heaven, his throne, and the earth, his foot- 
stool, were forever united. The story of 
that union will ever be read in the bow of 
perfect light until John's inspired vision of 
rainbow^ circled throne shall be realized on 
earth (Rev. 4.3). Then covenant promises 
shall all be fulfilled, heaven's authority 
owned and heaven's laws obeyed among men 
(Gen. 9.1-17). But the eternal faithfulness 
of a covenant-keeping God forms a striking 
contrast with the fickleness and intem- 
perance of the man with whom the covenant 
was made. How can he that cannot rule 
himself rule nations ! 

Three downward steps in this age are 
easily traced — Noah's intemperance; jour- 
neying from the east (from the light) ; and 
the unholy ambition and pride revealed in 
building the tower of Babel. 

Again God looked down upon the earth 
to see the inventions man had wrought out 
and to visit judgment upon the race (Gen. 
11.18). Man had proven himself unable as 
ever to govern himself, and the age ended 
in confusion and idolatry. 

Noah's three sons are plainly typical 
characters, representing three divisions of 
the race — Jew, Gentile and Church of God 
—whose destinies were accurately foretold 
in Noah's prophetic decrees (Gen. 9.25). 
Japheth has been dwelling for many cen- 

155 



The Age Times 

turies in the tents of Shem (Rom. 11.17). 

The age began with God's relation to the 
earth as its moral Ruler established by a 
covenant. It was an age of democracy, or 
government by the people. It ended in con- 
fusion and idolatry. 



156 



III. 

Third Age 
abraham to exodus 430 years. 

From among the confusion and idolatry in 
which the last age closed, Abraham was 
called out to stand alone among men and 
become the father of the faithful. Headship 
was conferred upon him in a universal as 
well as in a special sense. With him God 
made a covenant, in which he promised to 
bless all families of the earth (Gen. 12.3). 
Everlasting possessions were given to him 
while yet but a stranger in the earth. Altho 
not a perfect man, God had found a faith- 
ful man — a rock on which he would build 
all future ages, and in whom he would shape 
the destiny of the entire race on the prin- 
ciples of sovereign grace. For the promise 
was given to Abraham that in his seed 
(Christ) all the nations of the earth should 
be blessed (Gal. 3.16). 

This was headship in a universal sense 
and on a spiritual plane. But we have seen 
the race classed in three grand divisions in 
Noah's sons, and these come upon the stage 
of action in their proper order. Being a 
descendant of Shem, Abraham was called to 
l>e the father of a people of whom it should 

157 



The Age Times 

be said: "Blessed be the Lord God of 
Shem," because of the marvelous things that 
should be wrought for and thru him. 
In Shem God chose a people for whom he 
would work wonders in the earth, and thru 
whom he would make his mighty power 
known (Psalm 106.8). For many centuries 
history occupies us with this peculiar peo- 
ple — Israel. 

During this age they were a family rather 
than a nation, whose history for four hun- 
dred and thirty years may be divided into 
three parts: Journeyings of the patriarchs 
— Abraham, Isaac and Jacob; sojourn in 
Egypt; and Egyptian oppression. 

The age as usual ended in judgment; flrst r 
upon God's people 1 , and then upon their 
enemies. Israel's experience in Egypt, altho* 
divinely foretold, was the fruit of their own 
ways in selling Joseph into bondage. "What- 
soever a man soweth, that shall he also* 
reap." 

SYNOPSIS. 

1. Covenant Promise to Abraham. 

2. Israel a Family. 

3. Egyptian Oppression. 

4. Eedeemed thru Judgment. 

i 1 Peter 4.17. 
158 



IV. 

Fourth Age 
exodus to captivity (1491 to 587 b. c.) 

904 YEARS. 

Through sin and failure God's chosen peo- 
ple were found in Egypt under cruel masters 
at the close of the fifteenth century (B. C). 
But God looked upon their afflictions and 
answered their cry by visiting them in the 
fullness of times, punishing their oppressors^ 
and bringing them out with a great deliver- 
ance. Moses was God's prepared man to 
lead his people into their promised posses- 
sions. To Moses God revealed himself a& 
Jehovah, and gave him the rod of power with 
which he should smite his enemies and gov- 
ern his people (Ex. 4.3). Casting it down 
and taking it up, as Moses was commanded 
to do, would teach that, while the kingdoms 
of this world have passed under Satanic 
rule (as the serpen t= rod would suggest), he 
whose right it is shall again take control 
when he shall rule the world with a shep- 
herd's rod (Rev. 12.5). 

Moses, a great military commander, so like 
Israel's promised King, led three million 
people thru the Red Sea dry-shod, and be- 
came their leader, legislator and executive, 
during forty years of wilderness testing and 

159 



The Age Times 

failure. He gave them a system of ethics 
and principles of government, which will 
ever be the basis of social and civil law. In 
sight of their inheritance, the leadership 
was transferred to Joshua, who was com- 
manded by the "Captain of the Lord's host" 
to lead his people to victory in the conquest 
of Canaan, which ended 1426 B. C. 

Israel, having conquered the peoples of the 
land, became at once a great nation, and for 
about four hundred and fifty years assumed 
a theocratic form of government, recognizing 
Jehovah as their King, who guided the af- 
fairs of state thru appointed judges thruout 
the land. But in answer to their request he 
gave them a king in their midst in the per- 
son of Saul, who in personal and political 
character symbolized the prince of this 
world. He was followed by David, the man 
of war, who vividly foreshadowed Israel's 
coming King. Then followed Solomon's 
peaceful reign, which ended the period of 
unity and of Israel's prosperity. 

Saul, David and Solomon are plainly 
typical characters worthy of notice here. 
Saul's retention of the throne with David, 
Jehovah's choice, in rejection, furnishes us 
with a graphic picture of this present age, 
when the prince of this world is reigning, 
while our divine David is still rejected and 
by the world disowned. But in spite of the 

160 



Israel a Nation 

kings of the earth who set themselves and 
take counsel together against the Lord and 
against his anointed 1 , he, too, like David, 
shall smite his enemies and sit as king on 
Zion's holy hill (Psalm 2.6). The splendor 
and wealth of Solomon's brilliant reign 
is but a glimpse of millennial blessing 
and glory, when the Prince of Peace shall 
rule the nations of the earth (Luke 1.32). 

With Solomon's perverseness the glory of 
Israel began to fade. Through his sin came 
division, then apostasy, which ended in cap- 
tivity. In 975 B. C. the land was divided 
into two kingdoms, called Israel and Judah. 
Israel continued to hold a national existence 
until 721 B. C, when they were led into cap- 
tivity by the Assyrians. Judah continued 
until 587 B. C, when they were carried away 
to Babylon. 

Thus ended the national existence of a 
people that had excelled all others in wealth 
and splendor, and had, with Jehovah in 
their midst, gained such moral prestige as 
to be feared by all nations who heard of 
their phenomenal growth, vast wealth and 
victorious conquests. 







SYNOPSIS. 


1. 


Theocracy. 




2. 


Monarchy. 




3. 


Apostasy. 




4. 


Captivity. 


i Ps. 2.2. 
161 



V. 

Fifth Age 

gentile supremacy from nebuchadnezzar 

to the cross 616 years. 

Israel, having lost her distinguished place 
as exponent of government in the world, 
surrendered the sceptre of power, and head- 
ship passed to the Gentiles, who will retain 
supremacy until the God of heaven shall set 
up a kingdom that shall not be left to other 
people (Dan. 2.44). 

Prophecy outlines four great kingdoms 
which will consummate the "times of the 
Gentiles," as well as man's part on the 
world's great stage of action. Nebuchad- 
nezzar, a world-lord, saw an outline of Gen- 
tile rule in a stately image; while Daniel, a 
man of God with the anointed eye, saw it 
symbolized by four beasts — lion, bear, leop- 
ard and monster (Dan. 2 and 7). 

The times of the Gentiles began with Baby- 
lon's great king, who became monarch of 
the earth. "Wheresoever the children of men 
dwell, the beasts of the field and fowls of 
heaven hath he given into thy hand, and 
hath made thee ruler over them all" (Dan. 
2.38). Like unto Adam, God gave him maj- 
esty, glory and honor, symbolized by the 

163 



The Age Times 

head of gold. 

Nebuchadnezzar was a typical character, 
in whom may be seen Antichrist's proud 
reign with self enthroned. The three He- 
brew children in the fiery furnace foreshad- 
owed Judah's purging under Antichrist's 
fearful scourge, whose seven years of Satanic 
rule may be seen in Nebuchadnezzar's mad- 
dened, beastly life (Dan. 4.33). 

Babylon remained dominant for half a 
century and then was conquered by an army 
under Cyrus (God's shepherd, Isa. 45) in 
539 B. C. The ancient dominion of Assyria 
was added to the Medo -Persian Empire, 
which dictated to all nations until Alexan- 
der's invasion of Persia, 334 B. C, when 
Greece gained universal empire. 

Alexander's career is easily read on the 
prophetic page. A mighty king shall stand 
up and shall rule with great dominion and 
do according to his will (Dan. 11.3). His 
death is also foretold, which led to a division 
of his empire between his four captains 
(Dan. 8.22). Greek supremacy continued 
until the fourth beast, dreadful and terrible, 
which broke in pieces all others, came upon 
the scene less than a century before the cross 
(Dan. 7.7). 

In the three great kingdoms that had 
passed into history, the head, breast and 
thighs of the image found fulfilment ; in east- 
164 



Gentile Sepremacy 

era and western Rome, the legs of the image 
found prophetic expression. She continued 
her iron rule into the early centuries of the 
present age when her prophetic character 
seems veiled. Since then, Gentile power has 
existed in a state of disintegration; but at 
the end of this age, Rome w r ill be revived 
and become the nucleus of Antichrist's 
worlcUempire. 

The smiting of the image by the "Stone" 
could not have been fulfilled in Christ's first 
advent, for the image as yet had only in part 
passed into history. Christ came full of 
grace and truth, and grace is not suggested 
by the word "smite," but rather "judgment 
without mercy," the attitude that will char- 
acterize the coming of the Son of Man. 

SYNOPSIS. 

The Rise and Fall of the 

1. Babylonian, 

2. Medo^Persian, 

3. Grecian, and 

4. Roman Empires. 



165 



VI. 

Sixth Age 

from the cross to the coming of the son 

OF MAN. 

This present evil age for different reasons 
is entirely unique. Jewish times ceased at 
the cross, and the present period is a blank 
in the prophetic page of Israel's history. 
The seventy weeks determined for the accom- 
plishment of Israel's discipline and full re- 
demption began the twentieth year of Arta- 
xerxes, 454 B. C. From this date there were 
precisely sixty * nine hep tads or weeks of 
years to A. D. 29, when Messiah was cut off 
and had nothing (Dan. 9.26). The seven- 
tieth week awaits fulfilment, for, when they 
rejected their king, God also rejected them, 
saying: "They are not my people, and I 
will not be their God" (Hosea 1.9). They 
were left to abide without a king or prince 
or sacrifice, without an ephod or teraphim. 
But afterward they shall return and seek the 
Lord their God and David their King, and 
shall fear the Lord and his goodness in the 
latter days" (Hosea 3.4, 5). Then they will 
be recognized as the sons of the living God. 

167 



The Age Times 

THE GENTILES IN THIS AGE. 

The Scriptures speak of Gentile rule up 
to A. D. 70, when Jerusalem was destroyed 
by Titus 1 , and also of the condition of the 
nations at the end of this age; but they say 
nothing about these long centuries in which 
kingdoms have been turning and overturn- 
ing until he whose right it is shall reign 
(Ezek. 21.27). 

The present age, which was a mystery hid 
in God, is practically unnoticed in the pro- 
phetic outline of Jewish or Gentile history. 
The kingdom, represented by the fourth 
beast, lost its supremacy in the early cen- 
turies of this age, and since then Gentile 
power has existed in a state of disintegra- 
tion. We search in vain in the Old Testa- 
ment for an outline of the present age, either 
on the natural or spiritual plane. In the 
New Testament we find that nineteen cen- 
turies and more are covered in a single sen- 
tence. Luke assures us that the present 
period belongs to the times of the Gentiles. 
It is also called the fullness of the Gentiles 
— the time necessary to make their history 
complete (Kom. 11.25). "Jerusalem shall 
be trodden down of the Gentiles until the 
times of the Gentiles be fulfilled." Their 
times began 587 B. C, with Nebuchadnezzar 
i Luke 21.24. 

168 



Age of Mystery — Present Period 

as their first great king, and will end with 
the close of this age. When this period shall 
be accomplished, then prophecy will again 
find fulfilment in the events that will follow. 

The age closes with the seventieth week 
of Jewish times, in which the image will 
be completed by the revival of the fourth 
kingdom as a nucleus of Antichrist's world* 
empire. The toes of the image will find 
fulfilment in the ten kings, who will make 
war with the King of kings when he appears 
upon the scene. But they shall be utterly 
overthrown, for in the days of these kings 
shall the God of heaven set up a kingdom 
that will never be destroyed; and the king- 
dom shall not be left to other people, but it 
shall break in pieces and consume all these 
kingdoms— and it shall stand forever (Dan. 
2.44). 

Concerning the end of this period of Gen- 
tile supremacy the Lord said : "Nation shall 
rise against nation, and kingdom against 
kingdom; and there shall be wars and ru- 
mors of wars, and distress of nations" (Luke 
21.25-33). 

Gentile power in its present broken con- 
dition is, nevertheless, ordained of God 1 , as 
a means of carrying forward his program; 
and the proper attitude of the church toward 
Gentile rule is taught by Paul, who com- 
i Rom. 13.1. 
169 



The Age Times 

mands believers to pray for kings and all 
in authority (1 Tim. 2.12). 

THE KINGDOM IN THIS AGE. 

Christ came as the King of Israel accord- 
ing to prophecy 2 and would have set up his 
kingdom had he not been rejected. He 
preached the kingdom 3 and the twelve were 
sent out and told to say: "The kingdom 
of heaven is at hand." But his rejection led 
to a change in the divine program not 
contemplated in the Old Testament proph- 
ecies, and, therefore, we have "the mys- 
teries of the kingdom" (Matt. 13.11). This 
term has reference to the kingdom as it now 
exists — the King rejected and by the world 
disowned. He is now on the Father's 
throne, while the earth is really his, to 
be transferred to him the moment he asks 
for it ; but he has not asked because of other 
purposes to be fulfilled (Psalm 2.8; Acts 
15.14; Heb. 10.12, 13). The kingdom exists 
now in mystery, awaiting the day of mani- 
festation, and the church is being gathered 
to share in the glorious things that belong 
to that day (Psalm 45.13, 14). 

The reign of the heavens on earth is the 
central thought in the book of Matthew; 
hence the many quotations from the Old 

2 Zech. 9.9. 3 Matt. 4.23. 

170 



Age of Mystery — Present Period 

Testament where divine government is the 
constant theme of the prophets. The fourth 
division of the book is "the mysteries of the 
kingdom" (Chapter 13 to 20.28), and, in 
the first section of this, the kingdom of an 
absent and rejected King is set forth in 
seven parables (Matt. 13.1-53). The mys- 
teries disclosed in these parables are things 
that had been kept secret from the founda- 
tion of the world (v. 35; Eph. 3.9). The 
nature and history of the kingdom as it ex- 
ists in this age is revealed in them — a his- 
tory of failure on man's part, but overruled 
by sovereign grace. The first four mys- 
teries, which give the external history, were 
taught in the presence of the multitude ; the 
last three, which give God's thoughts that 
cannot fail, were told to the disciples in the 
house. 

i. the sower (matt. 13.1-10, 18-23). 

Strictly speaking, this parable gives the 
word of the kingdom (v. 19), which is not 
the "word of his grace" now preached. 

The Lord and John the Baptist preached 
the word of the kingdom, and they who be- 
lieved became "children of the kingdom." 
The gospel of the kingdom shall again be 
proclaimed at the close of this period of 
grace 4 , when many shall be gathered into 
the kingdom. 

* Matt. 24.14. 

171 



The Age Times 

There is a difference between the sons of 
God and the children of the kingdom (Luke 
12.32; Eom. 8.14). The position of sons was 
determined before the foundation of the 
world 5 ; the position of the children of the 
kingdom was prepared at the foundation 
of the world (Matt. 25.34). The one has a 
heavenly position; the other, an earthly posi- 
tion : the first has heavenly possessions ; the 
second, earthly possessions. 

II. THE WHEAT AND THE TARES (VS. 24-30^ 

36-43). 

This second parable reveals Satan's imita- 
tion of the divine sowing — a work which 
cannot be undone until the final separation 
at harvest time, at the end of this age (vs. 
29, 30). This event has reference to the sift- 
ing of nations (Matt. 25.31-46; Joel 3.9-20). 
The important part the angels have in this 
"harvest" points to its true meaning (v. 49; 
Joel 3, 13; Ps. 103.20; Rev. 14.18-20). The 
shining forth of the righteous here has ref- 
erence to Israel (v. 43; Dan. 12.3). 

III. THE MUSTARD SEED (VS. 31, 32). 

The parable shows the unusual power de- 
veloped from the gospel seed so little likely 
5 Eph. 1.4. 

172 



Age of Mystery — Present Period 

to produce a tree — a worldly system in which 
the birds of the air (the powers of evil) find 
secure lodgment. In other words, it is Baby- 
lon in its beginnings (Dan. 4.12; Kev. 17 and 
18). The humble church of the early cen- 
turies was changed by Constantine in the 
fourth century into a world-power, where 
people of every tongue could abide (Mark 
4.32). 

IV. THE WOMAN AND THE LEAVEN (V. 33; LUKE 
13.21). 

The woman represents the professing 
church which has been corrupted by the 
leaven of her own false doctrine. Leaven in 
Scripture is always a type of evil, working 
out to its largest expression. Leaven was 
forbidden in the Passover feast and in the 
meat offering (Ex. 12.8; Lev. 2.11). 

In the New Testament the Lord always 
gives the word an evil meaning. He speaks 
of the leaven of the Pharisees and Sadducees 
in referring to their evil doctrines (Matt. 
16.12). Paul invariably gives the word an 
evil sense (1 Cor. 5.6; Gal. 5.9). 

The leaven of false doctrine began to work 
even in the first century 6 , and it will con- 
tinue to the end, when all Christendom will 
be affected by it (1 Tim. 4.1; 2 Cor. 4.3, 4). 
6 Acts 20.29. 

173 



The Age Times 

V. THE HID TREASURE (v. 44). 

The last three parables present the divine 
thought and purpose of grace which cannot 
fail. The failure of the professing church 
cannot hinder the accomplishment of the 
divine plan for this age. 

The treasure hid in the field is Israel. The 
word is used in reference to Israel in the 
Scriptures (Ex. 19.5; Deut. 14.2; Ps. 135.4). 

The field is the world which Christ pur- 
chased with his own redemptive work, that 
he might possess Israel as a people in whom 
he would delight. He redeemed the world 
with his eye upon Israel, thru whom he 
would teach the nations his law, and estab- 
lish peace in the earth (2 Cor. 5.19). 

VI. THE PEARL OF GREAT PRICE (V. 45). 

The pearl is the church which Christ loves 
and for which he died (Eph. 5.26, 27). Pearls 
are found in the sea and not in the ground, 
and the sea speaks of eternity. The church 
is not of the earth but of heaven; it belongs 
to eternity, not to time (Eph. 1.4; Col. 3.1-4), 
But here the church is related to the king- 
dom in the sense that she will judge the 
world, and in fellowship with Christ will 
rule the nations of the earth. 
174 



Age of Mystery — Present Period 

VII. THE DRAG NET (V. 47). 

This is a gospel net, but not in relation 
to the church. Verses 49 and 50 prove that 
the good in the net belong to the earthly 
kingdom, and not to the spiritual body. The 
angels separate the good from the bad, a 
feature which shows that the church is not 
meant. Angels are not sent to gather the 
heavenly people — the Lord himself will 
do that (1 Thes. 4.16). The preaching of the 
gospel of the kingdom and the results are 
referred to here. This will occur at the close 
of this age, and the last parable would nat- 
urally refer to that time. 

The good from this drag-net enter the mil- 
lennial kingdom ; the bad are destroyed from 
the earth (vs. 49, 50). 

This separation of good from bad is given 
at length in Matt. 25.31-46, and is seen to 
be a preparation for the reign of the Christ 
from David's throne. 



175 



VII. 

Seventh Age 

1,000 years — Christ's kingdom established 
on earth. 

This will be the golden age of ideal gov- 
ernment, and of highest attainment in a 
physical, moral and spiritual sense. In this 
age all prophecy will find fulfilment, for the 
kingdom is the theme of the prophets. The 
human race will have reached the highest 
plane along all lines, and evolution in a good 
sense will have expression then. Every ele- 
ment of good developed through human sor- 
row, conflicts with evil and the experience 
that centuries give, will become a part of 
the kingdom; while every element of evil 
will be eliminated at the beginning (Matt. 
13.40, 49; 25.41). 

This is the age of completeness and high- 
est attainment, as its number would suggest. 
It is the time of golden harvests from faith- 
ful planting and patient toil thru all the 
centuries past. The best and noblest of 
human achievements will be perpetuated, 
while all that is unworthy will be eliminated 
from the scene. The processes of discipline 

177 



The Age Times 

and refinement through which the peoples 
and nations have been passing will develop 
those good and enduring qualities needed as 
a basis for a perfect government under heav- 
en's laws. Considering this period from the 
natural viewpoint, as it should be in this 
place, it is plainly seen that all things have 
been working together for good. The prog- 
ress of the race in an intellectual, moral and 
physical sence, thru conflicts with the or- 
ganized forces of evil, will be a preparation 
for the seventh age, when the highest ideals 
of mankind as to social and civil life shall 
be realized. The permanent gains thru sci- 
ence and art, thru discovery and invention, 
are essential qualifications for life on the 
high plane on which the crowning period of 
the world's history will close. 

The kingdom exists now in the prepared 
materials the centuries have produced, but 
it cannot be manifested until the world is 
ready for the laws of the kingdom which 
have been formulated with such far-seeing 
wisdom as will work to the interests of all 
concerned. In studying the age to come 
from the viewpoint of God in government, 
the following topics call for attention: The 
Land; the City; the People; the King. 

THE LAND. 

Palestine will be the centre of interest in 
178 



The Golden Age of Ideal Government 

the age to come. Two^thirds of all the events 
of Bible history are associated with that 
narrow strip of land that forms the eastern 
boundary of the Mediterranean Sea. 

It has been the scene of mighty conflicts 
in the past, and will be the battlefield of the 
world in the future (Joel 3.12; Zech. 14.2; 
Ezek. 38.8-39). The decisive battles of the 
world were fought, for the most part, on 
ground decided alone by force of circum- 
stances or by unseen causes which deter- 
mined the place of conflict, frequently un- 
favorable to both sides. But there are 
points, either because of geographical advan- 
tage, logic of position or divine appoint- 
ment, that have been the battlefields where 
thru the centuries the fate of nations has 
been determined. 

Such are the Plains of Esdraelon, the 
sacred soil where kings have fought and 
died in ages now dim through the shadows 
of time. Here Thothmes III., before the Ex- 
odus, fought a great battle — one hundred 
and nineteen towns having been conquered. 
Here Necho, another of the Pharaohs, seven 
centuries before Christ, defeated the Israel- 
ites on his march to Assyria, and slew 
Josiah, Judah's honored king. Here Barak 
overthrew the hosts of Sisera with his nine 
hundred chariots of iron. On these plains 
Gideon routed and put to flight the count- 

179 



The Age Times 

less armies of the Midianites, slaying one 
hundred and twenty thousand men. Here, 
on the battlefield of the ages, it is almost 
certain that the battle of Armageddon — the 
last fierce conflict between earth's rulers and 
nations — will take place. 

Palestine is first mentioned in Genesis 11. 
31 as the land of Canaan, which later w r as 
God's gift to Abraham, his friend, and to 
his seed as an everlasting possession (Gen. 
13.14-18; 17.8). It being Israel's inheritance, 
all their hopes centre in this land with which 
their history is forever linked. It was taken 
from the inhabitants because of their wicked- 
ness 1 , and w r as given to Israel because God 
delighted in them 2 ; but their obedience de- 
termined their enjoyment of it (Deut. 30.20). 

ITS NAMES. 

Following are the names by which this 
portion of the earth has been known : — 

1. Canaan. So called because the best 
known inhabitants were Canaanites. It 
strictly refers to the land between the Jor- 
dan line and the Mediterranean Sea. 
Bounded on the north by the Lebanon Moun- 
tains, on the east by the Jordan Kiver, on 
the south by the desert, and on the west by 
i Gen. 15.16. 2 isa. 63.9. 

180 



The Golden Age of Ideal Government 

the Mediterranean, it contains 6,600 square 
miles. 

2. The land of Israel. So called after the 
Israelites who conquered it. This embraces 
the same territory. 

3. Palestine. This is a modernized term 
from the word Philistine, the name of a race 
which occupied the southwest portion. It 
includes all of Canaan and the region east 
of Jordan, called Gilead. This extends 
the eastern boundary to the Syrian desert, 
and gives an area of 12,000 miles. 

4. The Land of Promise. Numbers, thirty- 
fourth chapter, gives the boundaries. It ex- 
tends from Hamath and Mount Hor on the 
north to the Euphrates on the east, and 
Kadesh^Barnea on the south. This is 60,000 
square miles — five times as large as Pales- 
tine. 

Possession of this territory was held only 
during a part of the reign of David and 
Solomon. Not all of Palestine was possessed 
by the Jews during their history, for the 
Philistines remained on the south and the 
Phenicians on the north. 

5. Judea. So called in Christ's time be- 
cause occupied by the Jews. 

6. The Holy Land. So called because of 
its association with the sacred birth and 
holy life of the Man of Galilee — the Son of 
God. 

181 



The Age Times 

Palestine will be the theatre of action and 
the centre of the world in the age to come 
(Isa. 65.9, 10; Ezek. 47.1-12;. 

The land will be divided among the twelve 
tribes of Israel on a larger scale than ever 
before (Ezek. 47.13 to 48.35), When Israel 
took possession of the land under Joshua, 
they did not take it according to the original 
promise, which remains yet to be fulfilled to 
them in all its length and breadth (Deut. 
30.1-20). The small dimensions of the land 
that they received affords a striking contrast 
with the "goodly land and large" which they 
are yet to enjoy, whose limits are only the 
Euphrates, the Red Sea and the Nile (Gen. 
15.18; Ex. 23.31; Joshua 1.4). The land 
south and east, from which they were ex- 
cluded in Joshua's time, as Eden, Moab, Am- 
nion, will belong to them in a future day 
(Isa. 11.14; Amos 9.12; Jeremiah 12.2). 

The former cities will be rebuilt and on 
a larger scale (Isa. 65.21; Amos 9.14). The 
land will be greatly blessed of the Lord, and 
shall never more be desolate (Joel 3.18-20*, 
Isa. 62.4). 

THE CITY OF THE GREAT KING. 

Jerusalem has been trodden down of the 
Gentiles for eighteen hundred and forty- 
seven years; but she has a future, and that 

182 



The Golden Age of Ideal Government 

future will eclipse the brightest period of 
her glorious past. The city, so famous as 
the seat of David's throne and Solomon's 
brilliant reign, whose fame and glory still 
live in her sacred ruins, will again be re- 
built. In the future, as in the past, she will 
become the world's centre of moral and 
religious lore, for out of Zion shall go forth 
the law, and the word of the Lord from 
Jerusalem (Isa. 2.3). The city will be re- 
built on a larger scale than on any former 
plan, and a magnificent temple erected ac- 
cording to the pattern in Ezekiel's vision. 
After the church has been gathered from 
among the Gentiles, it is written: "'After 
this I will return and build again the taber- 
nacle of David which is fallen down, and 
will build again the ruins thereof and I will 
set it up" (Acts 15.16). With the return 
of the rejected King her desolations will 
cease, and she will become the great metrop- 
olis of the millennial earth, where all fam- 
ilies of the earth will come to worship, for 
all kings shall behold her glory and "all 
nations shall be gathered unto it" (Jeremiah 
3.17). Her name, expressive of her royal 
grandeur, will be Jehovah Shammah — "The 
Lord is there!" 

183 



The Age Times 

THE PEOPLE. 

Thru Israel, more than thru any other 
channel, the world has been permanently 
enriched and blessed. God's sovereign ways 
in their redemption, the invaluable lessons 
of their history, the moral and religious ele- 
ments they have woven into national life, 
the wise and humane laws they have formu- 
lated, both as to ethical and civil codes, are 
great and permanent acquisitions to the 
race. The spirit of reverence they have 
breathed into a godless world, the righteous 
principles they represent, the high standard 
of right and duty they have taught, and the 
saving truths that have come to us thru 
them, have done more to restore and bless 
the race than all other forces of all the cen- 
turies combined. 

Their condition today, scattered thruout 
all the nations of the earth, is an unanswer- 
able argument that God is the Author of the 
Bible. There is abundant proof that not 
only the Jews (Judah), but also the ten 
tribes, shall be gathered to the land given 
to Abraham and his seed as an everlasting 
possession. For it is written: "He that 
scattered Israel will gather him and keep 
him as a shepherd does his flock" (Jer. 31. 
10). "And I will gather the remnant of my 
flock out of all countries whither I have 

184 



The Golden Age of Ideal Government 

driven them, and will bring them again to 
their own land. They shall build houses and 
inhabit them ; they shall plant vineyards and 
eat the fruit of them; and they shall no more 
be pulled up out of their land which I have 
given them, saith the Lord" (Isa. 65.21; 
Amos 9.5). The great host that fell in the 
wilderness thru unbelief shall be raised up 
to enter upon the blessings of the inheritance 
promised them, and at last theirs thru sov- 
ereign grace (Ezek. 37.12; Dan. 12.3). 

THE KING. 

At Mount Sinai Jehovah revealed himself 
as the God of government, when he gave to 
mankind the principles on which heaven's 
throne will yet be established, and in which 
are embodied laws of right and justice for 
nations of all ages; but their richest bless- 
ings the world will not enjoy until the scep- 
tre is placed in the hands of earth's right- 
ful Lord. 

The appellation given Christ at the cross 
was no mistake. He was the King of the 
Jews, and his brethren who rejected him, 
after their bitter experience under Anti- 
christ's sceptre, will be only too glad to be 
gathered under his wings when he shall 
again make himself known to them, saying: 
"Blessed is he who cometh in the name of 

185 



The Age Times 

the Lord." "He shall have dominion also 
from sea to sea, and from the river unto the 
ends of the earth" (Ps. 72.8). His beneficent 
rule will continue for one thousand years, 
in which the earth will be filled with peace, 
purity and prosperity. 

In that day there shall be one King, and 
the government shall be upon his shoul- 
der. "Of the increase of his government 
and peace there shall be no end; upon the 
throne of David, and upon his kingdom, to 
order it and establish it with judgment and 
justice from henceforth, even forevermore." 

"He maketh wars to cease unto the ends 
of the earth; he breaketh the bow, and cut- 
teth the spear in sunder; he burneth the 
chariot in the fire." "Nation shall not 
lift up sword against nation, neither shall 
they learn war any more." Then the desire 
of all nations will have come (Psalm 46.9; 
Isa. 2.4; Hag. 2.7). 

The social problem will be solved, for he 
will lift up the meek and cast down the 
wicked. The loftiness of man shall be bowed 
down, the haughtiness of men shall be made 
low, and the Lord alone shall be exalted in 
that day. He will raise the poor out of the 
dust, and the needy out of the dunghill, that 
he may place them with princes (Ps. 113.7; 
Isa. 2.17). 

The labor problem will then be perma- 

186 



The Golden Age of Ideal Government 

nently settled, for he will break in pieces 
the oppressor and deliver the needy when 
he crieth; the poor also and him that hath 
no helper. He will judge the fatherless and 
the oppressed, that the man of the earth 
may no more oppress (Ps. 10.18). 

All national and international questions 
will find easy and adequate solution, for the 
Lord shall be King over all the earth. All 
kings shall bow before him, and all nations 
shall serve him (Ps. 72). 

At last the world will enjoy a government 
established on the principles of justice and 
equity, of truth and confidence, of righteous- 
ness and peace, when the Last Adam is 
crowned with glory and honor, and from 
David's throne shall reign over 

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